DISCOURSES 



TO 



YOUNG PERSONS, 



BY THE LATE 



Rev. JOHN CLARKE, D. D. 



MINISTER OF THE FIRST CHURCH IN BOSTON, 




? * For precept muft be upon precept, precept upon precept ; line upon 
line, iine upon line." ISAIAH xxviii. 10. 

THY even thoughts with fo much plainnefs flow, 

Their fenfe untutored infancy may know : 

Yet to fuch height in all that plainnefs wrought, 

Wit may admire," and lettered pride be taught. 

Eafy in words thy ftyle, in fenfe fublime, 

On its bleft fteps each age and fex may rife : 

5 Tis like the ladder in the patriarch's dream, 

Its foot on earth, its height beyond the Ikies. PRIOR* 



BOSTON: 

PRINTED BY MUNROE AND FRANCIS, 

For Hall Hiller, No. 53, Cornhill. 

1804. 





! - 



PREFACE. 



So much depends on the religious 
character of the rifing generation, that 
they cannot too often be called to a con- 
federation of their duty. Of what confer 
quence are the graces ufually acquired by 
genteel education, compared with recti- 
tude of heart ? What avails it, that one 
youth has fancy, that another is profound 
in meditation, and that the qualities of 
genius are combined in a third ? The 
unlettered and unpolifhed chriftian, who, 
like his Mafter, goes about doing good, is 
vaftly their fuperiour, unlefs to their pow- 
ers of imagination, wit, and fcience, they 
add benevolence and piety. 

In contrafting virtue with fhining tal- 
ents and fafliionable accomplilhments, let 
us not be haftily cenfured. We plead for 
religion, but not for the rigour and afper- 
ities, with which it has fometimes been 
affociated. The importance of literature, 
arts, and refinement of manners is con- 
ceded. But we contend, that folicitude 
for thefe objects fhould be fubordinate to 



[ iv ] 



the purfuit of moral worth ; and that to 
confume the morning of a fhort life in 
queft of any t err eft rial poffeffion, as the 
fupreme good, is fomething worfe than 
folly. 

With a view to awaken in the young a 
juft regard to the whole of their exiftence* 
the following difcourfes are publifhed* 
They are not offered to the confirmed 
unbeliever, nor to the veteran in vice* 
becaufe to fueh chara&rerS the offering 
would do little good. 

Nor are they made publick to enhance 
the literary reputation of their deceafed 
author. The diftinguifhed merit of the 
late Dr. Clarke is acknowledged by all, 
who were honoured with his friendfhip, 
or favoured with his inftru<5tions. Even 
thofe, who diffented from him in theo- 
logical opinion, united with his admirers 
in praife of his learning and goodnefs. 
His gentle manners, his converfation a- 
bounding in lively defcription and judi- 
cious remark, his wife economy of time, 
and the cheerfuinefs and fidelity with 
which he fulfilled his paftoral and fociai 
duties, will be long and gratefully remem- 
bered. 

Of preachers he defervedly ranked in 
the firft order. His elocution, not nat- 
urally powerful, was rendered captivating 



I v 3 



to his habitual hearers by his known cor- 
rectnefs, and a delivery which partook 
both of gravity and warmth. But the 
brighteft excellence of Dr. Clarke, as a pub- 
lick inftructer, confifted in the utility and 
tafte of his pulpit compofitions. He 
feemed to emulate the plainnefs of Dr. 
Chauncy, but to the perfpicuity of his 
great predeceffbr he added a high degree 
of elegance. Richnefs and propriety of 
fentiment, as well as precifion in ftyle, and 
limplicity of method, characterize his 
difcourfes. He is there feen addrefiing 
mankind as they are ; as beings com- 
pounded of body and fpirit, of paflion 
and intellect, of ignorance and knowl- 
edge ; who, though principally attentive 
to fublunary affairs, do not however en- 
tirely rejeft religion, nor feel indifferent 
to its truths. To the improvement* of 
fuch beings he directs his labours. He 
aiTails their underftandings, fenfibilities, 
hopes, and fears, and dexteroufly ufes 
their own conceffions to fhake their prac- 
tical fkepticifm, and fix their principles 
and build their habits on a chriftian foun- 
dation. 

The uniformity of our author's life is 
vifible in his writings* He wrote many 
fermons on moll fubjecls, and moft of his 

A 2 fermops 



[ vi ] 



fermons with equal felicity. It is hence 
difficult from what is always good to feleft 
what is beft. TJiis difficulty was faid to be 
felt in making the former fele&ion ; and it 
has embarraffed and fomewhat retarded 
the prefent publication. It is at length 
made, and not without hope of fuccefs, 
to anfwer the expe&ation excited in the 
advertisement to the other volume ; to 
gratify the friends of the author's mem* 
ory ; and to improve the morals of youth* 
and thus the cuftoms and ftate of our 
country. 

If the fubfequent pages are not given 
to the world for the fake of decking the 
tomb of their writer with flowers, it is 
believed, that they will nowife diminifli 
his well earned fame. The fpirit, which 
animates other of his works, is manifeft 
here. He well knew, that the controver- 
fies of the fchools have no charms for the 
juvenile auditor, and that the hearing of 
fermons, to be followed with profit, muft 
be attended with pleafure. Thefe dif- 
courfes accordingly are alike free from 
myftery, which clothes religion with ter- 
rour, and from polemicks, which make 
it unintelligible. As will be obvious to 
the reader, they were written without re- 
gard 



1 vii 2 

gard to order ; and they were found, as 
were the fermons already printed, among 
the author's ordinary preparations for the 
Lord's day* In this faft an apology is 
furnifhed, if an apology is needed, for a 
repetition of fentiment, which will occa- 
sionally be obferved. Yet he, who 
reads rather for edification than amufe- 
ment, will deem it a beauty inftead of a 
blemifli. Reiterated leffons are exa&ly 
adapted to the condition and wants of 
mankind. Men are wicked not fo much 
through ignorance of their duty, as 
through the weaknefs or infrequency of 
motives to its performance. Young per- 
fons efpecially ftand in daily need of thofe 
goads to right a&ion, which are formed 
by the words of the wife ; and that thefe 
lharp and wholefome counfels fliould pen- 
etrate and remain fall in the heart, they 
muft be often imprefTed. 

Let parents hence be inftru&ed in what 
they owe to themfelves and their chil- 
dren. Let them remember, that the twig 
may be eafily bent, but that the form and 
ramifications of the full-grown tree can- 
not be changed without violence. In im- 
itation therefore of thefe difcourfes, let 
them begin with their offspring, faying, 
Wifdom is the principal things &c. Let them 

not 



not fay fo in words merely, but in ac- 
tions ; teaching equally by example and 
by precept, that they eonfider all knowl- 
edge whatever, without the knowledge 
of God, as of no value, and that the in- 
duftry, which has not for its obje£t the 
melioration of life, is laborious trifling. 



Summer-Street, 
March 19, 1804. 



CONTENTS. 



SERMON I. 1 

Page 

The importance of religion. 13 

Wifdom is the principal thing : therefore, get wis- 
dom .Prov. iv. 7. 

SERMON II. 

The amiable youth. 30 

Then y^fusy beholding him, loved him ; and /aid 
unto him, one thing thou lackejl : go thy way > 
fell whatfoever thou hafl, and give to the poor ; 
and thou Jhalt have treafure in heaven ; and come r 
take up the crofs, and follow me. And he was 
fad at that faying, and went away grieved ; for 
he had great pojfejjions Mark x. 21, 22, 

SERMON III. 
Duty to parents. 51 

Let them jirjl learn to Jhew piety at home, and to 
requite their parents : for that is good and ac- 
cepfbble before God. I Tim. v. 4. 

SERMON IV. 
Benefits of parental religion. 67 

When I call to remembrance the unfeigned faith that 
is in thee, which dwelt firfl in thy grandmother 
Lois, and thy mother Eunice, and I am perfuad^ 
ed that is in thee alfo ..2 Tim* i. 5. 



* 



pi I x J ^; 

SERMON V. Page 

Obfervation of early virtue a fource 
of joy. 84 

/ rejoiced greatly, that I found of thy children walk- 
ing in the truth, as we have received a command" 
ment from the father*. 2 John, v. 4. 

SERMON VI. 

Importance of an early knowledge of 
the fcriptures. 101 

And that from a child, thou hajl known the holy 
fcriptures, which are able to make thee wife unto 
falvation, through faith which is in Chrift Jtfus* 

2 Tim. iii. 15* 

SERMON VII. 

Reverence of the fcriptures a correc- 
tive of youthful follies. 118 

Wherewithal fhall a young man cleanfe his way ? 
by taking heed thereto according to thy word* 

Pfalm cxixv9» 

SERMON VIII. 

Our Creator to be rememSered in 
youth. 133 

Remember now thy Creator in the days of thy youth, 
while the evil days come not, nor the years draw 
nigh, when thou fhaU fay, I have no pleafure in 
f/>c7?z.... e .,.Ecclef. xii. 1. 

SERMON IX. 

Obligations to piety arifing from a 

religious education. 160 

Know thou the God of thy father ; and ferve him 
with a perfect heart, and with a willing mind* 

1 Chrcn. xxviii. 9, 



I * 3 

SERMON X. 

Page 

Obedience to God the beft method 

of fecuring the favour of men. 176 

And Jefus increafed in wifdom, and flature, and in 
favour with €od and man Luke ii. 52. 

SERMON XL 
Youthful fobriety. *93 

Toung men lihewife exhort to be fober-minded. 

Titus ii. 6. 

SERMON XII. 
Ghara&er of Daniel recommended to 

the imitation of youth. 2 1 2 

Daniel^ a man greatly beloved. Dan. x. if. 

SERMON XIII. 

Means by which the young may a- 

void contempt. 229 

Let no man defpife thy youth. ......i Tim. iv. 12. 

SERMON XIV. 

Advantages of good, and difadvan- 

tages of evil, company. 243 

He that walketh with wife men Jhall be wife ; but 
a companion of fook fhall be deflroyed. 

Prov. xiii. 20 . 

SERMON XV. 

The corrupting influence of evil dif- 

courfe. 257 

Evil communications corrupt good manners,, 

■i Cor. xv. 33. 



SERMON XVI. 

Page 

The progreffive nature of vice. 278 

They proceed from evil to eviL Jer. ix. 3. 

SERMON XVII. 

The period of youth the accepted 

time. x 295 

Behold> nonx) is the accepted time ; behold^ now is 
the day of falvation /...., ..2 Cor. vi. 2. 




tp&on i. 



THE IMPORTANCE OF RELIGION. 



PROVERBS iv. 7. 

WISDOM IS THE PRINCIPAL THING *•■ 
THEREFORE, GET WISDOM. 



The knowledge and practice of 
religion is, of all concerns, the moft inter- 
efting to mankind. Whether we confult 
our honour, our peace of mind, our ufe- 
fulnefs, or our future well-being, we can- 
not make a wifer choice, than that recom- 
mended by Solomon ; nor can we follow 
a better rule, than that which he has pre- 
fcribed. The remark of the Roman or- 
ator refpectingfriendfhip will juftly apply to 
practical religion, u You alk for riches, that 
you may enjoy them ; for power, that you 
may be followed ; for preferment, that you 
may be refpecled j for pleafures, that you 
B may 



I H 3 

may be gratified ; for health, that you may 
be free from pain, and have the full vig- 
our of body. But religion comprehends 
many confiderations. Go where you will, 
it is prefent. No place can fhut it out. 
It is never unfeafonable, never intruding. 
It gives fplendour to profperity, and is a 
cordial under adver^ity/ , 

But I need not repair to the heathen 
fchools for words to defcribe, or figures 
to embellifh, the fubjed of religion. The 
words of the royal moralift will be fuf- 
ficient for this purpofe. £C Hear, ye chil- 
dren, the inftru£Hon of a father, and at- 
tend to know underftanding. For I give 
you good doctrine, forfake ye not my 
law. Get wifdom, get underftanding,: 
forget it not, neither decline from the 
words of my mouth. Forfake her not, 
and fhe fhall preferve thee ; love her, and 
fhe fhall keep thee* Wifdom is the prin- 
cipal thing : therefore, get wifdom : and, 
with all thy getting, get underftanding. 
Exalt her, and fhe fhall promote thee : 
fhe fhall bring thee to honour, when thou 
doft embrace her. She fhall give to thine 
head an ornament of grace j and a crown 
of glory fhall fhe deliver to thee." A 
more lovely portrait of religion never 
its&s drawn ) nor were ever its advantages 

better 



r 15 3 



Setter difplayed, than in this elegant de~ 
fcription. 

The words, to which I have invited 
your attention, may be confidered as a 
leffon to the young* The manner in 
which they are introduced, leads me to 
fuppofe that Solomon had a particular 
reference to them. But whether this be, 
or be not the faft, there can be no impro- 
priety in fuch a difcufilon of' the Tubjecl as 
lhali be moft beneficial to them, who are 
juft entering life, and have their character 
to form. I am a debtor both to the aged 
and the young, to the high and low,* 
the rich and poor, the learned and the 
fimple ; to thofe who rejoice, and to thofe, 
who mourn. To perfons of all defcrip- 
tions I would wifli to accommodate my 
public labours. But if the young are 
more frequently addreffed than others, the 
infinite importance of early religion muft 
be my apology. I can eafily conceive that 
they, who begin well, may, as they grow 
in years, grow in favour both with God 
and man. But when the greater part of 
a long life has been confumed in floth, or 
fpent in folly and wickednefs, there is little 
profpect of a reformation. The young 
mind may be compared to that " earth, 
which drinketh in the rain, that cometh 

Oft' 



C w ] 



oft upon it ; and bringing forth herbs 
meet for them, by whom it is dreffed, re- 
ceiveth bleffing from God." But the 
mind of thofe, who have been long accuf- 
tomed to do evil, may be likened to that 
ingrateful foil, " which bearing thorns 
and briars, is rejected, and is nigh unto 
curling." If this reprefentation be juft, 
they, who have grown old in vice, have 
reafon to tremble. And the young can- 
not be too frequently urged to " make 
hafte, and delay not to keep the divine com- 
mandments." 

In the text, a very important truth is 
advanced, and a plain inference is drawn 
from it. The truth is, that wifdom is the 
principal thing. And the inference^ that we 
ought to get wifdom. To illuftrate this 
remark, and juftify this conclufion, fliall 
be my bufinefs in the following difcourfe. 

I. Fir/l — We learn from the text, that 
" wifdom is the principal thing.** By wif- 
dom we are unqueftionably to underftand 
religion. In this fenfe the word is gene- 
rally ufed in the book of proverbs. In 
other parts of the facred volume, it fome- 
times conveys a different idea. There are 
places, in which it ftands for that particu- 
lar kind of prudence or difcretion, which 
enables men to fee what is fit to be done, 

according 



t n J 



according to the circumftances of time, 
place, perfons, manners, and end of doing. 
Quicknefs of invention, and dexterity in 
executing, are alfo ideas affixed to this 
Word. Sometimes, the term, wifdom, in- 
tends human craft, cunning, or ftratagem.- 
At other times it is employed to exprefs 
learning in general, or experience. In 
the paffage before us, it muft intend the 
knowledge and praftice of religion. And, 
it is evidently the defign of the wife man, 
to reprefent an acquaintance with religion, 
f and a life conformable to it, as the moft 
important of all human concerns. 

The leaft attention to the fubjeti will 
convince us of the truth and propriety of 
this remark. In every point of view, 
"'religion muft be the principal thing." 
As a purfuit, as an ornament, as a fource 
of happinefs, as a rational entertainment, 
as a chief, and everlafting good, it muft 
precede all other objects and interefts. 
To mankind nothing, in the whole com- 
pafs of nature, can be of equal moment. 
To adopt the language of the wife preach- 
er, " the merchandise of it is better than 
the merchandife of filver, and the gain 
thereof than fine gold. She is more pre- 
cious than rubies, and all the things thou 
B 2 c an ft 



£ i8 ] 



canft defire, are not to be compared unto 
her." But to be more particular. 

As a purfuit, religion evidently holds 
the firft place. When employed in culti- 
vating the underftanding, and forming 
good habits, we appear to fuperiour advan- 
tage. Man is a rational agent. His mor- 
al and intelleftual powers raife him far a- 
bove the other beings, who inhabit this 
globe. He ought therefore, to be enga- 
ged in higher purfuits. Formed for the 
knowledge and practice of virtue, he is 
obliged by the very laws of his nature, ta 
view all other concerns as of fecondary 
importance. 

Considered then, as the proper bufinefs 
of life, and the end for which we were 
created, religion is the principal thing. 
But it is principal, not only as a purfuit, 
but as an ornament. Accordingly we 
read, u fhe fiiall bring thee to honour, 
when thou doll embrace her, flie fhall give 
to thine head an ornament of, grace." 
No one will pretend, that a ferions and 
virtuous youth is not a truly refpeftable 
character. It is impoffible not to do hom- 
age to religion, when it appears in fo a- 
miable a form. The pert, the vain, and 
impious, may receive certain attentions and 
civilities from the world. But the real 

refpeft 



[ *9 3 



refpe£t of mankind will be beftowed only 
where it is due. If therefore, the young 
are ambitious of honour, they will find re- 
ligion its pureft fource. 

Again. — So far as we regard the peace of 
our own minds, religion is the principal 
thing. " Her ways, fays Solomon, are 
ways of pleafantnefs, and all her paths 
are peace. When thou lieft down, thou 
lhalt not be afraid, yea, thou flialt lie 
down, and thy fleep fliall be fweet." 
Peace is frequently mentioned as one of 
the prefent fruits of religion. Its author 
has faid, " peace I leave with you : my 
peace I give unto you." And we read, 
" the fruit of righteoufnefs is peace, and 
the effect of it quietnefs, and affurance for 
ever." But without thefe teftimonies in 
its fupport, we might have argued the 
principle, here advanced, from the na- 
ture of religion. If we confider what is 
implied in the knowledge and practice of 
it, we muft be fenfible, that it cannot but 
enfure tranquillity of mind. The good 
man fuffers no reproaches from his con- 
fcience. He has no reafon to defpife or 
hate himfelf. Though confcious of many 
infirmities, yet he is not fenfible of any de- 
liberate aft of bafenefs or wickednefs. 
His good intentions, and generally good 

conduct. 



j 

C 20 ] 

conduct, muft therefore verify the obfer- 
vation of the pfalmift, " great peace have 
they, who love thy law, and nothing fhall 
offend them."' 

Again. — As a fupport in adverfity, reli- 
gion is the principal thing. From no 
fource whatever can we derive fuch con-- 
folation as from this. To be pofTeffed of 
thefe truths, that the world is under the 
wife and righteous government of God 
that our difappointments, loffes, mortifi- 
cations, and trials of every kind take 
place by his permiffion or appointment ; — 
that they are all intended to work togeth- 
er for our good ; — and that they will cer- 
tainly terminate in a fuperiour degree of 
glory and happinefs ; — to have thefe im- 
preffions on our mind, is to have a charm 
again ft the evils of life. But this is the 
privilege of all who comprehend the prin- 
ciples, and feel the power of religion. 
To fuch perfons it is light in the midft of 
darknefs : eafe on the bed of ficknefs : 
fafety in the hour of danger : and tran- 
quillity in times of the greateft confufiom 

To proceed. — As a preparation for death, 
and an effectual fecurity againft its fears, 
religion is the principal thing. We muft 
all die. This is a truth univerfally known, 
and acknowledged* And in fome minds 



[ 21 ] 



it produces many painful apprehenfions. 
There are perfons, who, through fear of 
death, are all their life-time fubject to 
bondage. And had we nothing to hope 
beyond the grave, we might all partici- 
pate of their fears. But religion gives us 
a very different view of our laft change. 
And religion only can prepare us for that 
interefting event. Becaufe we have attain- 
ed to a certain age ; becaufe we have had 
our fliare of the honours, riches, or plea- 
fures of this world ; becaufe we have ar- 
ranged our temporal affairs, and made 
provifion for other families, it does not fol- 
low, that we are fit to die. But if we 
have acquired the fpirit and virtues of the 
gofpel, we are then in a ftate of prepara- 
tion for death, whenever the Supreme Be- 
ing fhall call for us. Viewed in this con- 
nexion, religion therefore, muft appear of 
the higheft moment. 

Finally. — Religion is the principal thing, 
if confidered as the indifpenfable condi- 
tion of our eternal welfare. We are moft 
folemnly affured, that " without holinefs 
no man can fee the Lord. 53 And if reli- 
gion or morals furnifh one felf-evident 
truth, I believe this to be fuch a truth. 
The connexion of virtue and happinefs 
neceffarily reiults from cur moral confti- 

tution* 



I 22 J 



tution. And if any dodrine be plainly 
taught in the facred volume, it is- this, 
that if we do well -we fhall be accepted f 
• and that we fhall find acceptance on no 
other condition. We may torture par- 
ticular texts. of fcripture, and force them 
to fpeak a different language. We may 
comment on the goodnefs of God,* and 
the facrifice of his fon : and may endea- 
vour to infer from thence the future im- 
punity of vice. We may flatter ourfeives^ 
that the threatenings of the gofpel will 
never be executed. Still the general {train 
of divine revelation will be againft us* 
And it will be our future condemnation, 
that we did not give credit to its tefti- 
xnony. m 

Admitting then the certainty of a fu- 
ture exiftence, and that our condition in 
the approaching ftate will be determined 
by our prefent behaviour, it mull follow, 
that religion is the principal thing. Even 
were we to fet aftde it s* prefent advan- 
tages, this conclufion would follow. For 
it is religion, which muft prepare us for 
an interview with God. It is religion, 
which muft qualify us for the fociety of 
his beloved fon, the holy angels, and the 
fpirits of j uft men made perfect. It is re- 
ligion, which muft incline us to bear our 

part 



C 23 ] 



-part in the fervices of heaven, and give 
us a relifh for its peculiar bleffednefs. 
The joys and raptures, which the gofpel 
teaches us to expect, muft have their foun- 
dation in religion. The happinefs fuited 
to our nature as moral agents, and 
pure and permanent as that, after which 
we afpire, can proceed from no other 
fource. Religion therefore, muft be the 
principal thing. 

Having eftablifhed this point, I proceed, 
Secondly , to the duty injoined : and that 
is, that we fhould labour to poffefs our- 
felves of the fpirit ; and to practlfe the 
duties of religion. " Get wifdom, and 
with all thy getting, get underftanding." 
If religion has been juftly reprefented in 
the preceding part of this difcourfe, we can- 
not be too felicitous to underftand its prin- 
ciples ; and habitually to feel its moral in- 
fluence. To prefer the bed things ; and 
to purfue our higheft good, are dictates 
of common fenfe. No one therefore, who 
admits the importance of religion, will 
deny the inference that is drawn from it. 

But perhaps you will inquire, how {hall 
we get this wifdom ? in other words, 
how fhall this religious character be for- 
med ? It is granted, that no temporal in- 
ter eft can come in competition with the 

interefts 



[ *4 3 



interefts of piety and virtue. We admit 
that religion is the glory of a reafonable 
being. And we acknowledge, that virtue 
muft lay the foundation for folid and laft- 
ing enjoyment. Still the queftion returns, 
how are we to acquire thofe habits, which 
will enfure to us peace in this world, and 
eternal happinefs in that which is to come ? 
I anfwer, we muft become wife and good, 
by a diligent ufe of thofe means, which 
God has gracioufly provided. In order 
to diicharge our duty, we muft feek to 
know it in its full extent, and in all its 
branches. " Thus, faith the Lord, ft and 
in the ways, and fee, and alk for the old 
paths, where is the good way, and walk 
therein, and ye fhaii find reft to your 
fouls." On this head, the facred fcrip- 
tures will furniih ample information. 
From them we may learn our duty to 
the Being, who made us ; to the Saviour, 
who died for us ; to our earthly friends 
and connexions ; to our benefaftors ; to 
our enemies ; to our country ; and to the 
world at large. The gofpei likewife will 
teach us the duties, which more immedi- 
ately refpeft ourfelves. Alike profitable 
for doftrine, for reproof, for correction, 
and inftruftion in ri^hteoufnefs, the facred 
volunte claims our fteady attention. And 



[ 2 5 ] 



they who have known it from early life, 
have been able to fay, with the pfalmift, 
" through thy precepts, I get underftand- 
ing : therefore, I hate every falfe way," 

The firft ftep, then, to be taken, is to 
examine the various rules of duty pre- 
fer ibed by divine revelation. Search the 
fcriptures. Inquire what difpofition of 
mind, and what outward actions they 
condemn ; and what temper and line of 
conduct they approve. Confider the warn- 
ings, perfuaiions, and arguments, which 
they* furnifh ; and weigh the motives, 
which they fet before you. Have recourfe 
to the fcriptures frequently ; confult them 
impartially j and ftudy them diligently. 
And you will find, that they are able 
to make you wife to falvation. They 
may leave fome unimportant fpeculations 
in darknefs, but they will throw divine 
light on the fubjeft of duty. 

But further ; to get wifdom, or, in 
other words, to form good habits, you 
would do well to receive, with meeknefs, 
the inftructions of thofe who ftudy your 
improvement ; and to take in good part 
their friendly reproofs and admonitions. 
It is obferved by the wife man, that " re- 
proofs of inftru&ion are the way of life. 51 
Accordingly, he addreffes the young and 
C inconfiderate 



[ 26 ] 



inconfiderate part of mankind, in the fol- 
lowing ftrain. — " Hear inftru&ion, and be 
wife, and refufe it not. He that refufeth 
inftruftion, defpifeth his own foul : but 
lie that heareth reproof, getteth under- 
ftanding." Thofe, who have gone before 
you in the journey of life, may be able to 
aid your progrefs. It is therefore the part 
of prudence to Men to their counfel. 

The choice of virtuous companions is 
another meafure wifely adapted to relig- 
ious purpofes. " I am, fays David, a 
companion of them that fear thee, and of 
them that keep thy precepts. " And Sol- 
omon remarks, " He that walketh with 
wife men, fhall be wife." The dan- 
ger of evil company is univerfally ac- 
knowledged. That H evil communica- 
tions corrupt good manners, 5 9 is an eftab- 
lilhed maxim. And hence that folemn 
admonition, " Enter not into the path of 
the wicked : go not into the way of evil 
men : avoid it, pafs not by it, turn from 
it, and pafs away." — " Forfake the fool- 
ifh, and live." 

An attention to good examples will 
likewife tend to form and eftablifh good 
habits. In the chriftian revelation, we 
are often reminded of this duty. " My 
brethren, fays the apoftle James, take the 

prophets, 



C 27 3 



prophets, who have fpoken in the' name of 
the Lord, for an example/' And St. Paul 
fays, " Be followers of them, who, through 
faith and patience, inherit the promifes." 
The moft engaging, and inftructive of all 
examples is that of our bleffed Saviour. 
He was a pattern of moral goodnefs in its 
utmoft perfe&ion. Next, the example of 
his immediate followers may be contem- 
plated with advantage. The virtues of 
the primitive chriftians furnifti many good 
leflons. And from the patterns of piety, 
which ftill exift in the world, the young 
may learn the dignity and importance of 
religion. As one of the means of practi- 
cal wifdom, I muft, therefore, infift on a 
conftant attention to the good examples, 
which either the facred volume, or the 
age may furnifh. 

To proceed. — The public folemnities 
of religion, and, more efpecially, the dif- 
cuiiion of moral fubjecls, which has be- 
come a ftated fervice, may be greatly fub- 
fervient to the interefts of virtue. Though 
new truths cannot be always propofed ; 
though new difcoveries are not to be ex- 
pected ; yet we learn fomething by fre- 
quenting the houfe of God. By hearing 
the advantages of religion often ftated, we 
may learn to prize it. And by reproofs, 

exhortations^ 



I 28 3 

exhortations, and inftru&ions often ad- 
miniftered, we may be led to fear God, 
and keep his commandments. Religious 
difcourfes may fereiy put us upon reflec- 
tion. And if we can be only brought to 
refleft, there can be no great doubt of our 
future progrefs in wifdom and virtue. 

Finally. — Having diligently ufed all other 
means, we Ihould humbly repair to the 
blefTed God for his divine fupport and ailift- 
ance. He is the Father of lights, and Foun- 
tain of wifdom ; and he giveth to ail men 
liberally, and upbraideth not. Never was 
there a man, who wifhed to improve, who 
had not recourfe to the duty of prayer. 
Go then to thebeft of beings, and let it be 
your language :— " Teach me, O Lord, 
the way of thy ftatutes, and I will keep it 
unto the end. Give me underftanding, 
and I fhall keep thy law, yea, I fhall ob- 
ferve it with my whole heart. w 

Thus have I endeavoured to fliow by 
what means a wife or religious charafter 
may be formed. Convinced that religion 
is the principal thing, let all, but particu- 
larly the young, ufe every meafure to ob- 
tain it. Labour for a comprehenfive 
knowledge of your duty. Study the fa- 
cred fcriptures : hear counfel, and fubmit 
to reproof : imitate good examples : rev- 
erence 



■ 



€ *$ 1 

erence the day, and frequent the houfe of 
God : and pray earneftly, that he would 
" turn away your eyes from beholding 
vanity, and quicken you in his .way." 
Above all, fet before you the example of 
Jefus Chrift, and endeavour to walk as he 
walked. If you do thefe things, you will 
never fall. Growing in years, you will 
grow in favour with God and man. And 
you will realize the truth of thofe fair pro- 
feflions : — " I love them, who love me, 
and they who feek me early fhall find 
me." Amen.- 



[ 3° 1 



tpmn n. 



THE AMIABLE YOUTH. 



MARK x. 21, 22. 

THEN JESUS, BEHOLDING HIM, LOVED HIM ; AND 
SAID UNTO HIM, ONE THING THOU LACKESX : 
GO THY WAY, SELL WHATSOEVER THOU HAST, 
AND GIVE TO THE POOR ; AND THOU SHALT 
HAVE TREASURE IN HEAVEN ; AND COME, TAKE 
UP THE CROSS, AND FOLLOW ME. AND HE 
WAS SAD AT THAT SAYING, AND WENT AWATfc 
GRIEVED J FOR HE HAD GREAT POSSESSIONS*. 

r g i 

1 HIS is a very interefting part of 
fcripture. The context acquaints us, that 
a youth of fortune came running to our Sa- 
viour, and kneeling before him, propofed 
that very important queftion, — u Good 
Mafter, what {hall I do, that I may inherit 
eternal life ?" To which our Lord replied, 
" Thou knoweft the commandments ; do. 
not commit adultery ; do not kill ; do 
not Ileal ; do not bear falfe witnefs ; de- 
fraud not j honour thy father and mo- 
ther,'* 



ther." And he anfwered, and faid unt# 
him, Matter, all thefe have I obferved 
from my youth. Then Jefus r beholding 
him, loved him ; and faid unto him, One 
thing thou lack eft : go thy way, fell whatfoever 
thou haft, and give to the poor ; and thou 
jhalt have treafure in Heaven :• and come,, 
take up the crofs, and follow me- And he 
was fad at that faying, and went away griev- 
ed ; for he had great poffejjions" 

There is fomething very engaging in this 
converfation, and alfo in the characters by 
which it was conducted. We behold a 
youth, of family and fortune, thoughtful 
of his foul, and ferioufly concerned about 
its eternal welfare. With pleafure we be- 
hold the delicacy of his manners and de- 
portment ; and are powerfully attraded 
by the refpe&ful language in which he ad- 
dreffed the Son of God. The prevailing 
tenour of his life and converfation makes 
a deep impreffion on us. And had he 
been as indifferent about his worldly pof- 
feflions, as thofe guilty pleafures young 
perfons too generally purfue, we Ihould 
have pronounced him, a moft accomplifh- 
ed, a perfed human character. But wealth 
had charms, which he was not able to re- 
fift. He could not prevail with himfelf to 

part with all, and follow Chrift, He could 

not 



not exchange the fplendour of his ftation 
for poverty, fufferings, and death. He 
therefore Sacrificed duty to inter eft ; — 
and, for the perifhable treafures of this 
world, forfeited thofe durable riches which 
are referved in heaven for the righteous* 
This is the fubftance of his unhappy flory, 
which, however, affords us many ufeful 
reflexions. 

And, Jirjiy I would obferve, the agree* 
able imprefiion this youth made upon our 
divine Lord. Beholding him, he loved him* 
Yes, the Son of God, who was perfectly 
acquainted with his character, loved a 
youth who prefered earth to heaven^ riches 
to his fouU and the fplendour of this world 
to the glory of a better f This may feem 
like ^paradox, but it is undoubtedly a mat* 
ier of fad. In the text, it is pofitively af- 
ferted. 

But how did he love him ? Not furely 
with that ardour of aife&ion, which he 
entertains for thofe who are wholly con-* 
formed to God, who are ready to part 
with all the good things of life, and even 
life itfelf when called to fuch a facrifice. 
His love was not of that kind which is ex- 
cited by the true difcfple. It was of an 
inferiour nature, and fuch as we often feel 

towards perfoxis, who P together with in- 
numerable 



C 33- 3 



numerable faults and imperfections, poflefs' 
• fome moft amiable qualities. And this 
might well cormft with a iupreme regard 
for true godlinefs and virtue. 

Without all controveriv, our Lord felt 
a generous concern for his welfare. He 
was folicitous for his eternal well-being* 
Impreffed with his amiable qualities, he 
vviihed to fee them improved into chriftian 
graces, that the fplendour of his worldly 
I fiat ion might be eclipfed by the fplen- 
dour of his religious character ! So much 
affection he certainly entertained ; as much 
has been exhibited bv others, and lefs 
could not confift with a principle of uni» 
verfal benevolence. 

But this was not all. His fuperiour re- 
gards were excited by the refpedful beha- 
viour of this young man, the regularity of 
his paft life, and the rational concern he 
difcovered for his eternal welfare, It was 
extraordinary, that a youth in his circum- 
ftances fhould be undebauched by the 
temptations of fenfe, unfeduced by the 
fyren voice of forbidden pleafure. But 
expofed as his fituation was, he had hither- 
to efcaped the groffer pollutions that are 
in the world. When the commandments 
were recited to him by our blefied Lord, 
he replied. All thefe have I kept from my 

youth 



t 34 ] 



youth up. And no doubt he was fincere 
in this declaration. Our Lord does not 
charge him with falfehood, which he cer- 
tainly would have done, had the othei? 
violated the truth on this occafion. It a- 
j mounts, therefore, to a matter of fact, tha£ 

s this young man had led a very regular life^ . 

He had paid a refpectful deference to his 
parents ; he had been juft and honeft in- 
his dealings ; he had neither invaded the 
lives nor property of his neighbours ; fen- 
fual exceffes he had carefully avoided ; and 
he had fully afted up, to the part of a good 
citizen, and a worthy member of fociety. 
Thefe virtues he had early difcovered j, 
and at that time, they were his ornament 
and glory. Thus regular in his moral con- 
duct, our Lord loved him. He was pleafed 
to fee fo much wifdom and prudence in a 
youthful character j and beheld him with 
very different eyes from thofe with which 
he regarded others, who were ftrangers to> 
his good qualities.. 

But, fecondly, the reipeft, with which 
this young man treated our bleffed Sav- 
iour, was a further recommendation to 
his regards. To the utmoft regularity of 
behaviour, he joined a moft winning po- _ 
litenefs. Perfectly acquainted with the 
rules of good breeding, he accofta the Son 



t 35 3 



-of God in the moft refpe&ful language* 
" Good Majier /" fays he, " what fliall I 
do that I may inherit eternal life ?" How 
becoming this appellation ? By calling 
him Majier, he owns his authority as a 
teacher ', one capable of giving him infor- 
mation, and authorized to do it. And, 
at the fame time, he puts himfelf in the 
humble place of a learner ', and profeifes his 
defire and difpofition to be informed. By 
prefixing the title good, he fignifies the 
high efleem and veneration he had for his 
chara&er. No language could have been 
more applicable to Jefus Chrift, or more 
becoming a young perfon. True it is, 
our Lord replies, u Why calieft thou me 
good ? there is none good but one, that 
is God." But this was not by way of re- 
proof ; it was only to lead up his thoughts 
to one, who was good in the moft emi- 
nent fenfe of the word ; and by whofe 
authority he then acted. 

Again. Not only the language, but the 
deportment of this amiable youth was pecu- 
liarly engaging. Seeing Jefus, he ran and 
kneeled before him* This pofture was ex- 
preffive of his high refpecl for this heav- 
enly teacher, and the humility with which 
he would receive inftru&ion from his lips. 
Our Lord never met with fo much exter- 
nal 



I 



nal civility ? as on this occafion. Of al! 5 
who applied to him for inftruciion during 
the whole courfe of his miniftry, we find 
none who behaved in fo becoming a man- 
ner. And indeed it is very extraordi- 
nary, confidering the fplendid circumfian- 
ces of this youth. Great poffeffions are 
extremely apt to intoxicate the mind, and 
raife a man above fuch modeft condefceiv 
fion. The flattery and fervile refpeft paid 
to rich men, naturally tend to deprave 
their hearts, and render them infolent to- 
wards their inferiours; but this youth was 
not corrupted by his riches. He was ei- 
ther deaf to the voice of flattery, or proof 
agamft it. For notwithftandi.no: the hum- 
ble appearance of our Lord, he treated 
him with the molt engaging politencfs. 

Lq/ily.— The concern he diicovered for 
his future ftate ftill more endeared him to 
our Saviour. Ci What fliall I do, that I 
may inherit eternal life ?" What a ques- 
tion ! How becoming every age ! How 
fir iking in a young man i Why fhould 
he concern himfelf about another world 1 
He had every thing to make life happy ! 
He was bleft with fortune, with youth : 
He had the means of enjoyment. He 
might take his ft 1 ! of pleafure, and refign 
himfelf up to fober reflexions, when capa- 



ble 



I 37 1 

We of no other felicity. Why then fhould 
he difturb himfelf with a dying hour, and 
a future ftate ? Why deprefs his fpirits 
with leffons of morality ? Why think of 
leaving the world, and all its enjoyments, 
when juft entered upon them ? 

In fuch ftrains he would now be accoft- 
ed ; and it is poflible he was not a ftran- 
ger to them at that day. Youth and for- 
tune are feldom favourable to the interefts 
of piety. A young perfon will always 
think the morning of life no feafon for 
the bulinefs of religion ; and affluence 
will be ever procraftinating the hour of 
fober reflection. Hence it is too often the 
perverfe language of each, " Go thy way 
for this time ; when I have a more con- 
venient feafon, I will call for thee." 

How diftinguiflied, then, the character 
of this youth, to think of religion, and 
another world, when he had fo many ob- 
jects to engrofs his attention ; fo many 
inviting pleaiures to engage his purfuit ! 
How great his fortitude, to dare the im- 
putation of Angularity, and to venture to 
be wife ! It requires no fmall lhare of 
courage to rife fuperiour to the tempta- 
tions he furmounted, and to a<5t his noble 
part. No wonder, therefore, he appeared 
amiable in the eyes of our Saviour. No 
D wonder 



C 33 ] 



wonder he regarded him with fentiments 
of love. 

Thus have I confidered the affection of 
our Lord for this young perfon, and the 
attractives on his part, by which it was 
excited. And from hence it is obvious to 
remark, that youth cannot appear more 
amiable, than by fobriety of conduct, de- 
cency of fpeech, and a modeft and polite 
deportment. How agreeably are we im- 
preffed with the language and manner in 
which he approached our Saviour ? His 
running, kneeling, and the title he gave 
him — Good Mq/ier — do him peculiar hon- 
our. Modefty and good breeding have 
charms, which few can refift. Every man 
of feeling and fentiment is captivated by 
them. They are abfolutely effential to a 
religious character. And without them, 
any perfon (and more efpecially a youth) is 
but a fuperiour kind of brute. Deftitute 
of thefe amiable qualities, a man may be 
feared, but it is impoffible that he fliould 
command efteem. Roughnefs and ill 
manners excite our utmoft abhorrence. 

To infpire the world, therefore, with 
favourable ideas of us, we cannot do bet- 
ter than to copy the graces of this amiable 
youth. His modefty and condefcenfion 
will recommend us to universal efteem ; 

and 



[ S9 ] 



and if, joined to thefe, we imitate Ms 
regularity of condudt, we fliall be, at once, 
the blefiing and ornament of fociety. In 
the bloom of youth, we fliall exhibit the 
wifdom of age : and, as we proceed in 
life, we fliall advance in favour both with 
God and man. ^ 

And this leads me to another obferva- 
tion — that a man of his charafter is much 
nearer to God, and the kingdom of heav- 
en, than perfons who are deftitute of mo- 
rality. I have heard it aflerted, that there 
is more hope of the moft profligate and 
abandoned debauchee, than of a mere 
moral man, one who is externally pure 
and righteous, who is innocent of great 
tranfgreflxons, and has efcaped the groffer 
pollutions, that are in the world. But 
furely fuch a do&rine as this is not au^ 
thorized from fcripture. Have the advo- 
cates for it confidered the confequence ? 
Does it not virtually make Ghrift a min- 
ifter of fin, and his gofpel an encourager 
of licentioufnefs ? Does it not involve in 
it this abfurdity, that the old world, had 
it been more abandoned, might have ef- 
caped the deluge ? And that Sodom and . 
Gomorrha were not profligate enough to 
be proper fubje&s of God's fparing 
mercy ? 



C 40 , ] 



It is an undoubted truth, that a mere 
external conformity to the law, an out- 
ward decency and regularity of behaviour, 
is no argument that a man is renewed by 
the Holy Ghoft, and morally fit for the 
heavenly felicity. Something more is ne- 
ceffary, in order to conftitute an aftuai 
right to the divine favour. He muft be 
pure in heart, as well as pure in life. He 
muft be formed to the moral image of his 
Maker ; and become, in the fcripture 
fenfe of the word, a new creature. 

Neverthelefs, the nearer a man ap- 
proaches to this chara&er, the nearer he 
is to the favour of God, and the expe&ed 
felicity of a better world. His profpecls 
of being effe&ually turned from darknefs 
to light, are much greater than thofe of 
the abandoned linnet. And in the courfe 
of things, it is highly probable, that a 
work of grace will be wrought upon his 
foul ; that his morality will ripen inta 
evangelical obedience. Certain it is 3 the 
Saviour of the world will regard him 
with a favourable eye, otherwise we can- 
not account for his affection to this young 
man. For him he loved, though materi- 
ally deficient in point of faith, and only 
diftinguifhed for his morality, or exter- 
nally good behaviour, 

Having 



L 41 3 



Having confidered the bright fide of 
this youth, and pointed out the excellen- 
cies of his character, I now go on to fhew 
wherein it was defective* And it appears, 
amid all his virtues, he retained a predom- 
inant love for the world. For Jefus faid 
unto him, " One thing thou lackeft : go 
thy way ; fell whatsoever thou haft, and 
give to the poor ; and thou fhalt have 
treafure in heaven : and come, take up 
the crofs, and, follow me. And he was fad 
at that faying,, and went away grieved ; 
for he had great poifeffions." I do not 
wonder the youth was furprized at the 
apparent rigour of this injunftion. It was 
a great facrifice fm him to make. To 
part with thofe poffeffions, which had de- 
scended to him from his anceftors ; to re- 
fign all his wealth into the hands of the 
poor ; to reduce himfelf, at once, to a 
level with the meaneft ; joined to all this, 
to embark in a caufe, that muft unavoid- 
ably expofe him to every temporal calam- 
ity ; how natural his grief and furprize ! 
There are very few, even of thofe who 
make the higheft prcfeflions, that are wil- 
ling to part with their fubftance, for the 
honour of God, and the good of fociety* 
Wealth has charms in almoft every eye ; 
and the Chriftian is not always proof 
againft them. 

D 2 However^ 



[ 42 2 



However, I would not be thought to. 
juftify the youth in this part of his con- 
dud. Though he had many good quali- 
ties, he certainly was very deficient in point 
of faith. He had not fuflkient confidence 
in Chrift to part with all, and follow him. 
He could not trufl himfelf with the bleffed 
Jefus, and refign himfelf up to that fate* 
which awaited his Divine Mafter. He,, 
therefore, declined the propofal which was 
made to him ; and went away grieved at 
an anfwer fo unlike his expectations. 

Very different from this was the behav- 
iour of Abraham, when put to the triaL 
At the divine command, he quitted his 
. native country, his father's houfe, and alt 
his connexions. He cheerfully went forth 
to a land he knew nothing of. Relying; 
upon the care and proteftion of God, he 
refigned himfelf up to his difpofal, know- 
ing he would provide for him in fuch a 
manner, as fliould be for the divine glo- 
ry, and his own beft intereft. The truth 
was, he had faith, and under the influence 
€>f that principle, he afted fuch an heroic 
part. / 

And. in like manner, when called upon 
to facrifice his fon, he difcovered the ut- 
moft readinefs to comply with the will of 
heaven* He did not plead the feelings of 

a parent ; 



C 43 J 



a parent ; he did not object, that Ifaac 
was the child of promife, and the bails of 
all his future hopes. He availed himfelf 
of none of thofe excufes, which it had 
been natural for a perfon m his fituation 
to make. But^ as foon as the divine will 
was fignified to him, he took his fon, and 
repaired to the place of facrifice;. For he 
thus reafoned with himfelf, that God 
would certainly perform what he prom- 
ised, and would raife Ifaac from the dead, 
rather than difappoint his expectations* 
He had fuch a faith in God, in his power 
and veracity, that he triumphed over ob~ 
ftacles, which had been infurmountable by 
any other perfon.. 

And had this youth been under the in- 
fluence of a lively, operative faith, he would 
have completed his character by this laft 
act of obedience,. When commanded to^ 
fell all he had, he would inftantly have 
done it. With cheer fulnefs would he 
have depofited the money with the poor y 
and taking up his crofs,. he would have 
followed Jefus to fufFering and to- death.. 
He would have rejoiced at being thought 
worthy to lhare the fate of his Divine 
Mafter. Inflead of going away forrowful 
and difappointed, he would have reafoned 
thus with himfelf : True, I am called to 

make 



[ 44 } 

make a great facrifice. The regularity c£ 
my paft life, and the good qualities of 
which I fondly boafted, are not fufficient 
to entitle me to everlafting happinefs. 
Something more is neceffary, if I would 
be a true chriftian. I muft give up all the 
w r ealth, upon which I have often feafted 
my eyes. I muft ftrip off this fine linen, 
and goodly apparel. With my fubftance 
I muft feed the poor - r and with my ward- 
robe I muft* clothe the naked. Nor is 
this all, I muft profefs a religion the moft 
unpopular that can be conceived. And 
in all probability I muft feal the truth of. 
it with my blood. This is a great faerie 
fice : But what am I promifed in return i 
Treafures in heaven,, which no rapacious 
hand can tear from me, and an inherits- 
ance in the kingdom of God. Come, 
then, ye poor and needy, and take my 
large poffeflions* My earthly treafures I 
freely refign to you. Supply your wants 
out of my abundance ; and l£ave me to 
follow a mafter, who will richly compen- 
fate me for all I now refign. With the 
eye of faith, I fee a nobler and more dura- 
ble inheritance : and I am willing to 
make it my own, at the expence of life, 
and every prefent enjoyment. After this 
manner, would the young man have rea*. 

foned ? 



• € 45 • 3 > I 

ibned, had he believed in the power, mil- 
lion, and grace of the Redeemer. 

It certainly is a very great defeft in any 
profefling chriftian, to fuffer the love of 
this world to interfere with his duty. So 
great are our obligations to Chrift, that 
we are indifpenfably bound to facrifice 
every thing at his call. We are none of 
his difciples, if we hold any thing dearer 
than him. The condition of our difciple- 
fliip is, that we ftand in readinefs to part 
with every temporal enjoyment, and even 
life itfelf, when his honour, or the intereft 
of his religion demand them at our hands. 
Hence that declaration of our bleffed Lord, 
" If any man will come after me, let him 
deny himfelf, and take up his crofs and 
follow me" And again, " He that lov- 
cth father or mother more than me, is 
not worthy of me : and he that lovetli 
fon or daughter more than me, is not 
worthy of me : and he that taketh not 
up his crofs, and followeth after me, is 
not worthy of me. 5 * In another place the 
language is ftill more emphatical. " If any 
man come to me, and hate not his father 
and mother, and wife and children, and 
brethren and lifters, yea, and his own life 
alfo, he cannot be my difciple. And who- 
foever doth not bear his crofs, and come af- 
ter 



C 46 ] 



ter me, cannot be my difciple." Nothing 
could be more dire£lly to my purpofe. 
From thefe teftimonies it is evident, the 
love of Chrift fhould fwallow up every in- 
feriour paffion. In imitation of the Roman 
orator, we fhould be able to fay, Dear to 
us are our friends, dear to us our wives 
and children, dear to us our country, but 
infinitely dearer to us our Lord and Mat- 
ter. Him we fhould prize above all other 
connexions. Him we fhould follow, and 
his favour we fhould feek in preference to 
them all. Whatever he profeffes, that 
man is not a difciple, who fufFers any pre* 
fent object to difpute; the empire of his 
heart with Jefus • Chrift. The facrificej 
therefore, required of this young man, is 
no more than the indifpenfable duty of 
chriftians in common. They are all 
bound, by their profeflion, to give up ev* 
ery comfort*, to do and fubmlt to. every 
thing, at the call of Chrift. 

It appears,, then, from what has been 
faid, that one thing he lacked, and that very 
effential to a religious character. He had 
not faith in Chrift, % confidence in his 
power, veracity, and goodnefs. He had 
not feen the vanity of the world, and the 
unfatisfying nature of its good things. 
He had not realized the dimnefs of its 

fplendour^. 



C 47 3 



■fplendour, the meannefs of its glory, and 
the poverty of its abundance ! He had 
not juft conceptions of God, Chrift, re- 
ligion, the heavenly world, or the value 
of his own foul. Hence he went away 
forrowful, grieved at the demand made 
upon him ; and mortified that heaven 
could be purchafed at no lefs expence. 

As an improvement of this affecting fto- 
ry, let me, in the firft place, imprefs upon 
your minds this- very important truth, 
that a mav, may have many amiable qualities^ 
whilft he is far from the character of a true 
chri/tian. Of this, the young man in the 
text is a ftriking inftance ; and many 
more you will find in fociety. How com- 
mon is it to fee perfons modeft and regu- 
lar in their behaviour, upright in their 
dealings, chafte and temperate, and yet 
regardlefs of the duties of piety, and ut- 
terly unacquainted with Jefus Chrift ? No 
doubt, we have each of us many in our 
minds, to whom this defcription may be 
truly applicable. But how mortifying it 
is, that fo many good qualities fhould not 
be improved into chriftian graces ; that 
fo many virtues fhould not be fanctified 
with the fpirit of religion ! Why will 
fuch perfons ftop fhort of the chriftian cha- 
racter ? As far as they go, they are to be 

applauded. 



C 45 ] 



applauded. Beholding their temperance* 
humility, juftice, and external decency of 
behaviour, the Lord jefus loveth them* 
He approves the virtues they exhibit ; 
and gives them a place in his affe&ions, 
which he denies the fens of riot and 
diffipation. Would to God fuch perfons 
would confider thefe things, and having 
begun well, that they would perfevere. 
How pleafing muft it be to the great Head 
of the church, to fee them fruitful in ev- 
ery good work I What joy muft it give 
to the court of heaven ! What fatisfac- 
tion to all ferious minds ! 

Secondly. — -Let me recommend it to per- 
fons in younger life, to imitate the exam- 
ple in the text, fo far as it was approved 
by Jefus Chrift, and was a ground of his 
complacence. Like him, avoid thofe guil- 
ty exceffes, to which your time of life is . 
peculiarly expofed, and be fcber, chafte 
and regular in your converfation. Is 
there not a dignity in fuch behaviour ? Is 
it not a glory to any period of life ? If 
there is a character truly vile and con- 
temptible, it is that of the mere rake 9 the 
ftupid, fenfelefs debauchee ! To, fee a per- 
fon wafte the morning of life in fenfual 
exceifes ; to fee him diflipate his fortune, 
and deftroy his conftitution, in thefe crim- 
inal 



t 49 3 



mal purfuits, can there be a more humili- 
ating fight ? How muft the parent blufh 
at the thought of fuch defcendants ! How 
muft fociety' tremble at the profpeft of 
fuch members ! If either the one or the 
other are truly wretched, it muft be, 
when they are witneifes of the unreftrain- 
ed licentioufnefs of the rifing generation ! 

To calm their fears, as well as pro* 
mote your own glory and felicity, imitate 
the example of this young man, as far as 
it is worthy of your imitation. Copy his 
modeft and winning deportment. Ob- 
ferve all thofe rules of moral conduft, by 
which he fquared his life. And let it be 
your great ambition, as you grow in years, 
to grow in favour both with God and 
man. This will afford you the higheft 
pleafure, upon reflection. And this will 
be a fuitable preparative, for a more inti- 
mate acquaintance with Jefus Chrift, in a 
better world. 

Finally.—*- Let me exhort all of every age, 
fex and character, not to reft fatisfied in 
any thing but thofe chriftian graces, that 
faith, repentance and evangelical obedi- 
ence, by which only we can be rendered 
meet for the inheritance of the faints in 
light. To juftice, temperance, chaftity, 
and external regularity of manners, let us 
E add 



add a fincere love to God, and faith in 
Jefus Chrift. Becaufe we have efcaped 
the groffer pollutions, and have not indul- 
ged in any very criminal exceffes, let us 
not imagine we lack nothing. But let us 
remember, we are materially deficient, till 
we are formed to the moral image of our 
Redeemer, and have become new creatures. 
Till renewed in the temper of our minds, 
and fan&ified by the Holy Spirit, we are 
incapable of pure, rational and lafting fe- 
licity. 

Wherefore, let us afk of him, who giv- 
eth to all liberally, that he would com- 
municate to us the fuperiour aid of his 
Holy Spirit. Let us carefully improve 
all thofe means of grace, which are adapt- 
ed to make us perfed in Chrift Jefus. 
^et us not flop at any attainments we 
have already made, nor imagine we lack 
nothing while unwilling to take up our 
crofs, and follow our Divine Mafter. But 
to our " faith, let us add virtue, knowl- 
edge, temperance, patience, godlinefs, 
brotherly kindnefs and charity j" then, 
flxall we be the happy obje&s of God's 
.eternal love, and rejoice for ever in the 
tokens of his favour. Amen. 



t $* y 



nm i - - * 

g»e?tnon m. 



DUTY TO PARENTS- 



i TIMOTHY, v. 4. 

LET THEM FIRST LEARN TO SHEW PIETY At 
HOME, AND TO REQUITE THEIR PARENTS \ FOR 1 
THAT IS GOOD AND ACCEPTABLE BEFORE GOD* 

Of all the duties, prefcribed by the 
gofpel, none will admit of lefs difpute 
than that of children to their earthly par- 
ents. Our obligation to love, reverence, 
and obey thofe, who have been inftru- 
mental in bringing us into exiftence, is 
one of our earliefl convi&ions. Amid all 
the corruptions and infatuations of man- 
kind, filial duty has retained its influence. 
u Honour thy father, and thy mother," 
is a law, as well with the favage as the 
fage, — with the infidel, as with the chrift- 
ian. And we may rely, that no one, 
who has one fentiment of gratitude, any 
pretenfion to good manners, in fliorfc, 

any 



any thing amiable in his compofition, will 
be habitually wanting in filial piety. Art 
undutiful child is a monfter in the moral 
world ; he refills one of the primitive 
laws of nature j and though he may pof- 
fefs fome fliowy qualities, yet we may be 
fare, that he has a bad heart, and that he 
has forfeited almoft the common civilities 
of mankind. 

Duty to parents being, therefore, fo in- 
difpenfably binding, we cannot wonder at 
the rank afiigned it in the chriftian fyftem 
©f morality. In fo pure and excellent a 
religion, as that of Jefus, we might expe£b 
to find many directions relative to filial 
obedience. Accordingly, we may ob- 
serve that parental authority has not been 
overlooked by the facred writers. They 
have, in the piaineft language, affertedk 
this authority ; and have injoined fub- T 
million, on the part of children, as a pro- 
per requital for favours received. This, 
is the idea held up in the text. " If any 
widow, fays the apoftle, have children or 
nephews, let them learn firjl to Jhew piety at 
home ; and to requite their parents ; for that 
if good and acceptable before God." 

The text leads me to confider parents 
in the light of benefadors, to whom a re- 
quital is due 5 — And to confider children 



L 53 1 



as making that requital, when they dis- 
charge the various filial duties injoined 
by the gofpel. 

Some plain remarks on this fubjeft will 
employ the following difcourfe. 

I. Firjl* — Our earthly parents are to 
be confidered iri the light of benefa&ors ; 
confequently, that fome requital is due to 
them upon the principles of gratitude. 1 
Bafe is the infinuation, that parental affec- 
tion is a blind inftinft ; and that the 
gratification attending its exercife, is an 
ample reward. True it is, a fondnefs for 
their offspring is a powerful principle in 
the human kind. Nor will it be denied,' 
that, under the influence of this principle, 
a parent finds the mofl exquifite pleafure 
in providing for his tender charge. But, 
rdo not know, that the obligations of 
gratitude are fet afide by thefe confidera- 
tions. A good man derives fome of his 
higheft pleafures by doing good. He in- 
creafes his own happinefs, whenever he 
relieves the wants, or increafes the happi- 
nefs of others. But will any fay, that his 
bounty deferves no return, or that the 
objects of it are under no obligation ? 
Let us fuppofe that the charitable man 
were accofted in this ftrain You have 
long been in the habits of doing good. 
E 2: S& 



I 54 J 



So far from being a burden to you to, 
vifit the widow and fatherlefs in their af- 
fliction, it conftitutes one of the higheft 
pleafures of your life. You take a de- 
light in feeding the hungry, in cloathing 
the naked, in cheering the prifoner, and 
in difpenfing your charity to the fons o£ 
want. You are never happier, than when 
employed in wiping away the tear of dif- 
trefs, and meliorating the condition of 
the wretched to the utmoft of your abili- 
ty. Have you then any claim on thofe 9 
who are the obje&s of your bounty? %• 
not the account balanced by the happinefs >? 
which you have perfonally derived from 
a£ts of beneficence ? — Should charity meets 
with this return, we fhould think it e-- 
qually rude and unreafonable. But as 
unreafonable would it be to call in quef- 
tion, even for one moment, our obliga- 
tions to our earthly parents, becaufe they 
have found as muqh pleafure in conferring* 
as we in receiving favours. 

It is granted, that, in the faithful dif- 
charge of parental duty, there is a noble 
gratification. But from hence it will not 
follow, that filial gratitude is a fuperflu- 
ous tribute; Nothing but the utmoft de- 
pravity of heart can diftate this conclu- 
sion. We muft be fenfible 9 that our par- 
ents 



C 55 3 



ents are our benefactors, and that they 
ought to meet with a proper return. We 
fliould conlider what they have done and 
fuffered for us, fince we became the ob- 
jects of their care. We fliould conlider 
what they have denied themfelves on our 
account. We Ihould conlider how pa- 
tiently they have borne with our infirmi- 
ties, caprices, and follies,. We Ihould con* 
fider the inconveniences, to which they 
have cheerfully Submitted, in order that 
the fum of our youthful enjoyments 
might be increafed y and that we might 
be qualified to enter life with honour and 
advantage. A review of thefe things 
muft convince every perfon of common 
underftanding, that a debt of gratitude is 
due from children to parents ; and that 
this debt cannot be withheld, without vi~ 
olating a moft facred law of nature. 

I have gone, you will obferve, upon 
the fuppolition, that thofe, who have fuf- 
tained this moft venerable of all human 
relations, have not been wanting in duty* 
Some, it is confeffed, are an exception to 
this remark. There are parents, who ap- 
pear to be deficient in natural affe&ion :, 
And there are many more, who do injus- 
tice to their children, either through 
eareleffnefs, indolence, or miftaken ideas 

o£ 



C 56 ] 



of tendemefs. In this cafe, filial refpedf 
is rather a matter of decency, than of" 
gratitude ; but where the parental duties 
have been confcientioufly discharged, there 5 
a grateful return is juftly expe&ed. 

It appears, then, that fome requital is 
due to parents. I go on, therefore, to 
obferve,— Secondly,* — That this requital is 
made, whenever children difchar^e the 
various filial duties prefcribed by the gof- 
pel. When they behave as children, they 
Sufficiently comply with the requifition 1 
in the text. They then fhow piety at 
home ; difcharge the debt of gratitude ; 
and do that which is good and acceptable- 
before God. 

But you will afk, whlat are the partic- 
tilar duties required of children by the 
gofpel ? To this I; anfwer, — affedion, 
gratitude, reverence, fubmiflion, obedb 
ence to the juft commands of their par- 
ents, and the liberal fupply of their 
wants, fhould they ever ftand in need of 
afiiftance. Under thefe heads, the whole 
of filial duty may be comprehended. — 
Firjl — Children fhould cultivate an exalt- 
ed afFe£tion for their parents. This is an 
obvious duty. To love them who love 
*us, is a diftate of common juftice. But 
the fervent afFe&ion of good parents to^ 

wards 



I 57 ] 



wards their offspring is a matter of con- 
ftant experience. Every day furniihes 
proofs of the exiftence and operation of 
this principle. It is plain , then, that chil- 
dren fliould love their parents fincerely 
and ardently ; and fliould demonftrate, 
by their whole behaviour, the reality of 
their affection. How this principle will 
operate, is better known than defer ibed* 
They, who feel as children ought to do* 
will always aft in fuch a manner as will 
verify their filial profeffions y for the dic- 
tates of pure affection are too plain to be 
miftaken. 

Again.- — In order to requite their pa- 
rents, children muft appear habitually 
grateful. I have already obferved, that 
this is an indifpenfable duty. Good par- 
ents are benefaftors. A child, therefore^ 
fliould frequently call to mind the bene- 
fits received^ He fliould confider the fa- 
tigue fuftained in nurfing and cherifhing 
him, whilft in an infant ftate. He fliould 
realize the fears and anxieties, which he 
has occafioned. He fliould recoiled in 
how many inflances he has wounded the 
bofom of his parents, and tried their pa- 
tience by his follies and perverfenefs* 
And he fliould remember how many 
proofs they have given, that his happinefs 

k 



[ 5* ] 



is dearer to tHem than their own. TKefe 
are fads ; and the child, who properly 
attends to them, will want no other argu- 
ment in favour of gratitude. That this 
is included in filial piety is too plain to 
need any proof. 

Again. — Children are bound to reve- 
rence their parents. We all know th6 
meaning of reverence, when applied t6 
the Deity. By this term, we intend fome- 
thing widely different from fervile fear. 
We mean that principle of refpeft for the 
Supreme Being; which reftrains us from 
taking any liberties with his name, or of- 
fering any affront to his governing au- 
thority. Alike refpect fhould we enter- 
tain for our earthly parents. We fhould 
feel towards them, as perfons in whom 
the characters of protector, friend, and 
governour are all united. PofTefTed with 
this veneration, we fhall never wound 
them with any appearance of negle£k 
We fhall never offend them by an inde- 
cent familiarity; We fhall never mortify 
them by any expreiHon of contempt. 
We fhall never embitter their lives by 
any deliberate ad of difobedience. Our 
conduct towards them will be highly re- 
fpeftful, if we venerate their character and 
authority ; and with the idea of a parent 
unite that of a friend. Again*. 



T 59 3 



. Again, — A generous and patient accom- 
modation to their infirmities and pecu- 
liarities is required of all, who ftand in 
the relation of children. The opinions 
and habits of old perfons and young are 
often widely different ; and it fometimes 
happens, that the gratifications of the for- 
mer greatly interfere with the conveni- 
ence of the latter. But ftill the parent 
ought to be gratified, though with feme 
inconvenience on the part of the child* 
One or the other muft give way 4 and is 
it not evident, that youth ought to yield 
to age, more efpecially when age is digni- 
fied with the parental name and author- 
ity ? A principle of accommodation muft 
be included in filial piety ; nor will any 
virtuous child think it a hardfhip to bear 
with thofe, who have borne fo much 
with him. 

To proceed.— To the virtues already 
enumerated, a child will add obedience to 
parents in all cafes, where their authority 
is lawfully exercifed. Filial obedience is 
moft folemnly injoined in the gofpel. 
cc Children, fays the apoftle, obey your 
parents in all things/' This is only one, 
out of numberlels exhortations to the 
fame purpofe. Whether we liften to Mo- 
fes and the prophets, to Chrift and the 

apoftles t 



C 60 ] 

apoftles, we {hail find, that, on this head 5 
they all fpeak the fame language, 

But you will a& 5 Is obedience to pa- 
rents fubjecb to no limitations ? Ought 
they to be blindly obeyed ? In order to 
fliow piety at home, and to requite them, 
ought their commands, in all cafes, to be 
a law to their children ? I anfwer, no : 
cafes may be conceived, in which refift- 
ance to parental authority would be an 
indifpenfable duty. Should a parent re- 
quire any thing in itfeif unlawful, a child 
ought in confcience to difobey. No hu* 
man authority whatever can oblige us to 
• violate the truth, or to do an unjuft ac- 
tion. No magiftrate, no mailer, no parp- 
en t can give a fanc&on to impiety, de* 
ceit, or inhumanity. Were a parent fo 
loft to all fenfe of duty, as to fet up his 
authority in opposition to that of the 
great God, a moment's reflection would 
not be neceifary in order to afcertain the 
proper line of duty. In fo plain a cafe^ 
to hefitate would be itfeif a crime. 

It appears, then, that filial obedience 
extends to all cafes, which lie within the 
proper fphere of parental authority. Chil- 
dren fhould obey their parents in all 
things, which they may reafonably re- 
quire. They are not bound to ad againft 



t 61 1 



the dictates of conference in compliance 
with the will of any being whatever. I 
will go farther : At the command of a par- 
ent, a child is not bound to form a con* 
neftion, or to engage in any profeffion, to 
which he has an unconquerable averfion. 
I mention thefe cafes, becaufe fome have 
queftioned whether they did riot come 
within the line of filial duty. But if we 
refle£t, how much the happinefs of our 
prefent exiftence depends upon the domef- 
tic connexions which we form, and the 
bufinefs which we purfue, we cannot but 
decide very differently on this fubjedh 
Our happinefs is our all ; and though we 
ought to bear patiently many inconveni- 
ences, in order to gratify thofe to whom 
we are under obligations, yet we can have 
no call to render ourfelves completely mif- 
erable. 

But, upon fuppofition parental author- 
ity be lawfully and reafonably exercifed, 
obedience on the part of children is indif- 
penfable. They ought, in juftice and grat- 
itude, to fubmit to every regulation, 
which is not contrary to the laws of God 
and their country ; and every parental 
requifition ought to have the force of a 
law, unlefs it involve in it the facrifice of 
every effential prefent enjoyment* . But, it 
F is 



I 62 3 



is to be prefumed, parents will not exercife 
their powers unlawfully or wantonly. 
We may, therefore, injoin obedience, in 
very general terms, as a proper return for 
their goodnefs. 

Finally. — Should parents be reduced to 
want, children are under the moft facred 
obligation to provide for them ; and in 
fuch a manner as their circumftances lhall 
permit, and decency require. It is not e« 
nough, that they have the crumbs, which 
fall from a plentiful table ; they may 
claim a comfortable fupport, provided 
their children are blefl with the means. 

In favour of this duty, we may produce 
the general confent of mankind. The 
heathens acknowledged its obligations, 
and enforced the obfervance of it by pofi- 
tive laws. There was but one cafe, in 
which it was left to the option of a child 
either to fuppor.t or abandon his parents ; 
and that was, where they had negle&ed 
to inform his mind, or to introduce him 
to fome honeft employment. When par- 
ents had afted fo wicked a part, they 
could not compel their children to main- 
tain them. But in all other cafes, the 
obligation remained in force. 

That this is a duty under the gofpel, is 
% point fo plain, that I never heard it call- 



t *3 ] 



ed in queftion. Had we no other evi- 
dence, than the reproof, which our Sav- 
iour addreffed to the pharifees 3 we could 
have no reafonable doubts on this head. 
They found fault with his difciples for eat- 
ing bread before they had waftied. Je- 
fus told them, that they were guilty of a 
much higher offence, and pointed out the 
particular inftance. The law command- 
ed, faying, " Honour thy father, and 
mother, and he that eurfeth father or 
mother, let him die the death. But ye 
fay, w r hofoever fliall fay to his father or 
mother, it is a gift, by whatfoever thou 
mighteft be profited by me, and honour 
not his father and mother, he fliall be 
free." Thus, adds our Saviour, " have 
ye made the commandment of God of 
none effed by your traditions." To un- 
derftand this paffage, you will remember, 
that to honour, in fcripture language, 
means to fupport a parent ; and this was 
exprefsly commanded by the Jewifli law- 
giver. But thefe pharifees, by a mere flec- 
tion, had contrived to fet afide this law. 
If a child would come forward and fay, 
that he had devoted to a facred ufe, that 
which his parents might lawfully claim^ 
he might then leave them to perifli. 
How many took the advantage of this fic- 



C 64 3 



tion, it is impoffible to afcertain ; for the 
honour of human nature, we would hope 
that Judea afforded few inftances of fuch 
depravity. But whether it did, or did 
not, it is plain, from the indignation of 
our Saviour, that he efteemed the duty to 
provide for parents of eternal obligation. 

The apoftle Paul has like wife expreifed 
his fentiments on this fubjeft. " But if 
any provide not for his own, efpecially 
for thofe of his own houfe, he hath deni- 
ed the faith, and is worfe than an infidel." 
Thefe words do by no means convey 
the fenfe of the original. The apoftle is 
here fpeaking of the duty of children to 
maintain their aged parents, Ihould they 
be in want ; but, from an expreflion in 
the text, it feems, that in order to derive 
this benefit, the latter ought to live with- 
in the fame walls with the former. But 
why fhould any ftrefs be laid on this cir- 
cumftance ? Whether a parent be of the 
child's houfehold or not, he ought to have | 
a comfortable fupport. The truth is, the 
words are not accurately rendered 
they fliould run thus : — " But if any man 
provide not for his own (parents) and ef- 
pecially when they are of the houfehold 
(i. e. of faith) he hath denied the faith, 
and is worfe than an infidel," According 

to 



t % 3 • 

to this tranflation, the reafoning of the 
apoftle will be conclufive. Every chrif. 
tian is obliged to provide- for his indigent 
parents ; even if they are heathens, he 
cannot excufe himfelf from this duty* 
How indifpenfable then his obligation to 
aflift them, when they unite the chriftian 
to the parental character* To defert 
them in this cafe, is to deny the faith, and 
behave worfe than the infidel. 

I have now infilled on the feveral du- 
ties incumbent on children j and I would 
hope that all, who ft and in this relation, 
will pay a proper attention to the fubje6h 
My young friends of this fociety I would 
earneftly exhort to fhow piety at home ; 
and to endeavour to requite thofe whom 
they muft view as their beft friends, 
This is decent, this is honourable, and it 
is good and acceptable before God. The 
Supreme Being is highly pleafed with 
every inftance of filial piety ; and he is 
juftly oifended with thofe who are defi- 
cient in this refpech 

Be careful, then, not to incur the di- 
vine difpleafure by adling a rude, ingrate- 
ful, or rebellious part towards thofe, 
whom he hath commanded you to hon- 
our. Remember your many obligations, 
and let it be your ftudy to make a proper 
F 2 return, 



[ 66 ] 



return. Cultivate the moft fincere affec- 
tion, and let your a&ions teftify the grat- 
itude of your hearts. Let the commands 
of your parents be received with cheerful- 
nefs, and executed with pleafure. Con- 
fult them on all important occafions, and 
reverence their advice. Their failings 
and infirmities you rnuft cover with the 
mantle of charity. And fliould they ever 
Hand in need of your ailiftance, you mufi 
let it appear that your duty is your de- 
light. Put yourfelves in their place, con- 
lider what you fhould expe£t, then go 
and do likewife. Some are, at the fame 
time, both parents and children, and they 
can eafily make the application to them*- 
felves. 

On fo plain a duty it is unneceffary to 
enlarge. To children, therefore, I would 
only fay, fhow piety at home, and requite 
your parents. Promoting their happinefs, 
you will promote your own. The world 
will applaud your amiable and dutiful 
behaviour ; and fhould you be parents 
yourfelves, you may hope, that the meaf- 
ure which you mete will be meafured to 
you again. 




C 67 3 



tpnon iv. 



BENEFITS OF PARENTAL RELIGION. 



■ 



2 TIMOTHY, i. 5. 

WHEN I CALL TO REMEMBRANCE THE UNFEIGN- 
ED FAITH THAT IS IN THEE, WHICH DWELT 
FIRST IN THY GRANDMOTHER, LOIS, AND THY 
MOTHER, EUNICE, AND I AM PERSUADED THAT 
IS. IN THEE ALSO*. 

It was the privilege of Timothy 
to have defcended from perfons, whofe 
characters reflected the fplendour of re- 
ligion ; and whofe lives were an illuftra- 
tion of its moft facred duties. His grand- 
mother Lois, and his mother Eunice, 
were eminent for their piety. Early in 
life, they had inftilled the principles of 
religion into his tender mind ; nor were 
their inftru&ions and example loft upon 
their young charge. The evangelift had 
eyes to behold the charms of their virtue, 
and a heart not merely to receive, but to 

retain 



t * I 

retain their religious counfels. Whilft his 
mind was enlightened by the inftru&ions 
which he heard, his ambition was excited 
by the actions which he faw. Hence the 
commendation in the text, fo honourable 
to Timothy, and to his virtuous re- 
lations. 

It is not uncommon for perfons tcr 
value themfelves on account of thofe 
from whom they defcended. The anti- 
quity of their families gives importance 
to fome : others derive it from the hon- 
ours which their anceftors fuftained j 
from the riches which they acquired ; 
from the company which they kept ; or 
the ftyle in which they lived. But far 
more gratifying muft it be, to trace our 
defcent from perfons who were eminent 
for their wifdom and virtue. To be able 
to refleft, that our anceftors were great 
and good ; that they were an ornament 
to human nature, and an example to the 
world; that they were diftinguifhed'by 
their integrity, their benevolence, their 
devotion, their patriotifm, — muft be pro- 
ductive of the moll exquiflte pleafures* 
Happy are thofe, who have this founda- 
tion for a laudable pride ; and ftill hap- 
pier they,, who, whilft they glory in the 
reputation, are difpofed to copy the vir- 
tues, of their predeceffors. Of 



Of this defcription, According to the 
teftimony of the apoftle, was the young 
evangelift whom he chofe for his com- 
panion and friend. Timothy was himfelf 
a good man ; and he had become fuch, 
in confequence of the virtuous means em- 
ployed by his near relations on the female 
iide, and the good example difplayed by 
them. And may not religious inftruc- 
tions be difpenfed to as much advantage 
at the preient time ? Is there not as 
much efficacy in a good example ? 

In the following difcourfe, I lhall en- 
deavour to fhow the privilege enjoyed by 
thofe, whofe defcent and early education 
refemble that of Timothy : and I fhall 
then point out the obligations refulting 
from circumftances fo favourable to relig- 
ious improvement. 

Firji. — The children of chriftian parents 
enjoy the benefit of early inftruction. 
They are taught, in the morning of life, 
to know the God of their fathers j and 
to ferve him with a perfect heart, and a 
willing mind. His facred character is un- 
folded to them ; the duty of loving him 
fupremely is earneftly inculcated ; and 
the confequences of difobeying him are 
clearly ftated. They are likewife intro- 
duced to the Saviour of men ; they are 

made 



7o 1 



niade acquainted with the virtues which 
he exhibited ; with the wonders which 
he performed ; with the truths which he 
revealed ; with the rules which he pre- 
fcribed ; with the fufFerings which he en- 
dured ; with the cruel and ignominious 
punifhixient inflifted on him j and with 
the end for which he died on the crofs. 
His refurrection from the dead, his afcen- 
fion to heaven, and his appointment to 
judge the world, are aifo explained to the 
young inquirer. The gofpel is put into 
his hands ; he is taught to read it ; to 
meditate on its interefting truths, and to 
apply its falutary rules. As his mental 
powers gain ftrength, new communica- 
tions are made ; and as he grows in years, 
he advances in the knowledge of God 
and religion ; of thofe virtues, which 
conftitute a good character ; and of thofe 
habits, which lay a foundation for immor- 
tal happinefs. Where parents are faith- 
ful, and children attentive, fuch are the 
exertions of the one, and the improve- 
ments of the other. 

It is beyond a doubt, that the under- 
landing and heart of Timothy were, ia 
this manner, cultivated by his piouS 
friends. Convinced of the truth and ex- 
cellency of religion themfelves, they would 

naturally 



\ 



naturally be folicitous to produce the 
fame conviction in his mind. They 
would refled, that it is never too early to 
make good impreflions ; for which reafon, 
the elements of religion would be incul- 
cated on their charge, and the utmofl at- 
tention paid to his morals. The unfeign- 
ed faith, which was firft in his friends, 
and afterwards in Timothy, will juftify 
this conclufion. The religion of the for* 
mer will eafily account for the piety of 
the latter. 

But the benefit of religious inftrudtion 
is not the only favourable cireumftance 
which diftinguilhes thofe, who have chrif- 
tian parents. At the fame time, that they 
are taught what God is, and what their 
Saviour requires, meafures are taken to 
carry the rules of religion into effect. 
They are conducted to the houfe of God ; 
and fubjected to thofe falutary reftraints 
which his day impofes. They are infpir- 
cd with an early reverence for facred fea- 
fons, arid facred things. They are led to 
thq throne of God, and encouraged to 
addrefs him as their Father in heaven, 
Falfehood, impiety, injuftice, and unkind- 
nefs are reprefented to them as leaving 
behind them the deepeft difgrace, and 
leading to inevitable ruin. In a word, 

admonitions. 



C 7* ] 



admonitions, exhortations, reproofs, re- 
wards, and punifhments are employed to 
give efficacy to inftruftion ; and to coun- 
teract the temptations which are in the 
world. Under fuch advantages do they 
begin life, whofe parents refemble thofe 
primitive chriftians celebrated by the 
apoftle. They have every thing neceffary 
for doftrine, reproof, correction, and in- 
ftru6tion in righteoufnefs. They are told 
what vices they are to avoid, what vir- 
tues they are to praftife : what they have 
to hope, if they conduct well ; what they 
have to fear, if refractory, and difobe- 
dient. The molt engaging reprefentations 
of an invifible Parent, and an exalted 
Saviour, are made to them ; they are 
reitiinded of a future fiate, and future 
retribution ; and there is a conftant in- 
fpeftion of their behaviour, in order to 
afcertain the effects of religious inftruc- 
tion. Thus are they trained up in the 
way they fliould go ; thus are they en- 
lightened by the leffons of true wifdom ; 
thus animated to the performance of 
every good work, and to the cultivation 
of every chriftian virtue. 

Secondly. — The defcendants, and imme- 
diate charge, of religious perfons, have the 
benefit of a good example. They behold 

piety 



r 73 i 



piety and virtue carried into life. They 
fee the operation of religious principles 
on the difpofition of thofe who profefs 
them, and on their external behaviour. 
This is a great privilege : for to what 
purpofe are inftruciions difpenfed, unlefs 
-exemplified ? What good effett can be 
nroduced by prefcribing rules to others, 
unlefs we obferve them ourfelves ? A 
contradi&ion of pra&ice to profeffion is 
eafily difcerned : and Vhen difcovered, 
it defeats the beft rules which Can be fram- 
ed, and the moft earneft exhortations 
which can be addrelfed to thofe whom 
we would wifli to perfuade. Perfons of 
all ages, and particularly the young, are 
more powerfully, influenced by the exam- 
ple which they fee, than the precepts 
which they hear. In refpeci to them, 
a&ions are far more perfuafive than words. 
A conviftion of this truth led the pfalmift 
to fay, " I will walk before my houfe 
with a perfeft heart." And the fame 
convi&ion led the author of our religion, 
and his infpired followers, to infift fo earn- 
eftly upon a chriftian example. 

And this example is a benefit enjoyed 
by thofe, who are the charge of perfons 
as unfeignedly devout and circumfped as 
•thofe to whom Timothv was indebted for 
G his 



I 74 2 



Ms ferious impreffions. The guides of 
his youth practifed as they taught, De- 
fcribing the pleafures of religion, they 
could appeal to their own experience ; 
and infilling on its obligations, they could 
refer to their own actions, as a proof that 
they efteemed them no unreasonable a- 
bridgement of human liberty. He was, 
therefore, at the fame time, inftructed 
and convinced, enlightened and animated ; 
was fliown at once, what religion re- 
quires, and what pure chriftianity is. 

And what may not be reafonably ex- 
pected from fuch a concurrence of princi- 
ple and practice ? How improving muft 
it be, to thofe who have a character yet 
to form, to have continually before their 
eyes, patterns of fobriety, moral rectitude, 
and piety ? How muft their affections be 
excited by the devout homage rendered 
to the God of heaven, of which they will 
be daily witneffes ? How naturally will 
they be led to reverence the truth, when 
they obferve how its laws are refpefted 
by others ? How will it incline them to 
govern their pafiions ; to be circumfpeft 
in their converfation ; to be temperate in 
all things ; to perform juft and benevo- 
lent aftions ; to be humble, meek, and 
condefcending j to be, and to do, what- 
ever 



0 

*'C 75 3 



ever religion requires, when their mora! 
inftructers are examples of felf-govern- 
ment, circumfpection, and evangelical obe- 
dience ? God has fo conftituted the hu- 
man mind, that objefts, propofed to its 
imitation, fhould have far more influence 
than general rules invented for its direc- 
tion. Hence precepts may be neglected, 
when example would be irrefiftible ; but 
when the one comes in aid of the other, 
it is rational to hope, that the fruits of 
religion may be produced j and that they, 
who behold its facred light, will be per- 
fuaded to glorify their Father who is in 
heaven. 

Comparing, then, the peculiar circum- 
fiances of different perfons ; the advan- 
tages with which fome, and the difadvan- 
tages under which others, begin life, with 
how much reafon may thofe be congratu- 
lated who have been early taught the 
duties of religion, and who have been 
familiar with none but the beft examples ? 
Of fuch it is ftrictly true, that their " lines 
have fallen to them in pleafant places." 
Whilft the minds of others have been 
negle&ed, theirs have been cultivated 
and enriched, Whilft others have made 
themfelves vile, without being reproved, 
they have been impreffed with the evil of 



C 76 1 



fin, and terrified with its confluences* 
Whilft impiety and dilhonefty, intempe- 
rance and malevolence, impurity and li~ 
centioufnefs, have been the firft objects 
prefented to others, their eyes have 
beheld the angel form of religion j and; 
their ears have heard only thofe virtuous 
communications which produce good 
manners. At a time of life, when moft 
fufceptible of impreffions, they have feen 
nothing to divert them from its duties, 
but every thing to infpire them with 
reverence, and excite them to obedience ! 
In point of privilege, they have, therefore,, 
been raifed to heaven ; for which reafon, 
a folemn account will be exa&ed of them 
at the great day. 

Having pointed out the Angular advan- 
tages Enjoyed by thofe, who have been 
taught the principles and duties of reli- 
gion ; and have feen them carried into 
practice, — I proceed, Secondly, to the obli- 
gation refulting from circumftances fo 
favourable to moral improvement. And 
how certain is it, that they who are thus 
diftinguilhed by the goodnefs of God, will 
be without excufe, if they do not behave 
as much better than others, as they have 
been more highly favoured ! Timothy, fo 
juftly commended in the text, was a cred- 
it 



f 7f 3 



it to his inftrufters. In early life, he ap- 
peared fober and virtuous, becaufe he had 
liftened to the guides of his youth ; had 
treafured up their religious communica- 
tions ; and followed their fteps. And 
every perfon, favoured as he was, Ihould 
make the fame return to his virtuous 
friends. He fhould remember how he 
has received, and what he has heard ; he 
Ihould apply the warnings, reproofs, and 
inftruclions, which have been given to 
him ; he fhould examine his temper and 
general behaviour, and' fee how far they 
conform to the wife and good counfels 
which have been addrefifed to him ; and 
he fhould particularly inquire whether he 
has followed his inftrufters, in thofe re- 
fpefts in which they were followers of 
Chrift. The obligation to do as he has 
feen and heard, is indifpenfable : It ne- 
ceffarily refults from the fituation in 
•which the indulgent providence of God 
has placed him. 

Hence, the peculiar ftrain in which 
Solomon was addrelfed by his expiring 
parent : " My fon, know thou the God 
of thy fathers, and ferve him with a per-": 
feft heart and a willing mind ; if thou 
feek him, he will be found of thee ; but 
if thou forfake him, he will caft thee off 
G 2 for 



C 78 3 



91 



S 



for ever." Hence, likewife, the language 
of Solomon himfelf ; " My fon, hear the 
inftru£tion of thy father, and forfake not 
the law of thy mother. Bind them con- 
tinually upon thy heart, and tie them 
about thy neck ; when thou goeft, it fliall 
lead thee ; when thou ileepeft, it fhall 
keep thee ; and when thou awakeft, it 
ihall talk with thee. For the command- 
ment is a lamp and the law a light, and re- 
proofs of inftruction are the way of life." 
Thofe remarks are perfectly jufi: ; and 
they fhow how incumbent it is on all 
who, in the character of the parent, be- 
hold that of the chriftian, to be pattern 
of moral rectitude, and early piety. 

To make no improvement under fuch 
advantages is highly criminal, and bafely 
ingrateful. The guilt contracted by thofe, 
who hear inftruetions, and behold exam- 
ples of religion, without attending to the 
one, or following the other, may be infer- 
red from the teftimony of our Saviour 
againit the thoughtlefs and difobedient of 
his own age. He denounces the utmoft 
difpleafure of God againit thofe perfons, 
who had enjoyed a large fhare of his la- 
bours, but among whom they had been 
ineffectual. He obferves, that they had 
been raifed to heaven ; but that they 

fhould 



Aiould be brought down to hell.. And 
one article of accufition againft the Jews 
was this, that they had forfaken the God 
of their fathers. It is particularly expect- 
ed, and folemnly required, by the moral 
Governour of the world, that they who, 
have been early taught the way of righ- 
teoufnefs fhould not turn from the holy 
commandment. For fuch perfons to for- 
fake the ftatutes and judgments of the 
Lord, is to act againft the ftrongeft con- 
victions of duty ^ and confequently to 
expofe thernfelves- to the utmoft difplea* 
fure of their Maker. They are without 
excufe, becaufe, their difobedience does 
not arife from ignorance ; does not pro- 
ceed from the want of motives to be 
good, or the want of examples of moral 
goodnefs ; but from per verfenefs, and a 
ftubborn contempt of the divine an* 
thority*. 

They, who act vitioufly, under all the 
advantages which I have defcribed, may 
be likewife charged with the bafeft in- 
gratitude. Perfons, who have a ftrong 
confidence in the truth of religion, and a 
profound refpeft for its duties, cannot be 
more gratified, than by beholding the 
fruit of their labours. The apoftle John 
has admirably expreffed the fentiments of 

every 



I so 3 

every chriftian parent, and religious in- 
truder : " I have no greater joy, than 
to hear that my children walk in the 
truth."" And how expreffive are the 
words of the wife man of what many 
others have experienced : " My fon, if 
thy heart be wife, my heart fhail rejoice, 
even mine : yea, my reins fliall be glad, 
when thy lips fpeak right things." Con* 
fldering the intereft which perfons of real 
principle and religion take in the virtu- 
ous improvements of their offspring, how 
can they be more wounded than by fee- 
ing the inefficacy of their labours ? Is it 
not, then, as ingrateful as it is criminal, 
in thofe who defcended from them, to 
defpife inftru&ion, and rebel againft re- 
proof ? 

Further :— It deferves confiderationV 
whether a departure from the command- 
ment early delivered, does not involve a 
refleftion on our religious anceftors ; or 
encourage a fuggeftion to their difadvan- 
tage ? Is it not virtually an infinuation 
that they were not in private what they 
appeared to be in publick ; and that they 
were undeferving of the char after which 
they had affumed ? In plain words, when 
the children of parents reputed virtuous, 
become licentious and profligate, do they 

not 



not in effeft tell the world that they ei~ 
teem their progenitors either very weak, 
or very infmcere ? Though their tongues 
may be flient, yet do not their actions 
utter this calumny ? They, who would 
refent fuch an insinuation if it proceeded 
from any other quarter, fliould he careful 
not to encourage it by their own beha-< 

VJOUl\ 

The fubieft of this difcourfe. deferves 
the ferious attention of ail who are called 
either to adminifter, or to receive, in- 
ftru£tion. It reminds the parent of his 
duty to thofe who look up to him for re- 
ligious information, and for a pattern of 
thofe moral excellencies which are the 
glory of human nature. Every perfon, 
who confecrates his offspring to the great 
God, whether it be done before few or 
many witneifes, does, with all the folem- 
nity of an oath, declare himfelf a believer 
of the chriftian religion. He, like wife, 
fwears to the God of heaven, that he will 
educate his charge in its principles and 
duties. What, then, muft be the future 
corifequence of fetiing light by that reli- 
gion ; and fo far from teaching them to 
reverence, teaching them to defpife it ? 
Can any perjury be compared with this ? 
Will any part of human conduft, at the 

great 



• 

great day, be lefs capable of juftification, 
than that which I hate now mentioned I 

The thought of that tribunal, before 
which we muft all appear, Ihould lead 
every one, particularly every parent, to 
inquire what example he has fet \ and 
how r he has difcharged the duties of his 
ftation. We may make light of a future 
account ; but we are guilty of madnefs 
in fo doing. To ft and charged of having 
neglected a moft folemn duty, of having 
violated a moft facred promife, of having, 
been wanting in natural afte&ion, muft 
fill us with horrour, even in contempla- 
tion. Wherefore, to avoid the reality, 
let thofe, who have engaged to maintain 
the truth of religion, and to promote its 
influence in the hearts of thofe, whom 
God has committed to their care, be 
faithful both to him, and to them. So 
may they reafonably hope that their im- 
mediate defendants may be an honour to* 
them, and a monument of their fidelity.. 

They, who- are deftined to receive in- 
ftrudion, fhauld alfo recoiled: the fubje&L 
of this difcourfe ; and make the folemn 
application to themfelves. They ftiould 
be grateful to God, through whofe good 
providence, they have the means of ac- 
quiring chriftian knowledge, and learn* 



t 83 ] 



ing the will and defigns of their Makef. 
It fliould be their ferious concern to be- 
come eminent for thofe virtues, which 
Timothy difplayed in early life, and which 
were the fruits of faith unfeigned. A 
fenfe of honour, gratitude, and filial piety, 
fhould unite their influence ; and ftiould 
incline them to conform with cheerfulnefs 
to the laws of religion. If religion is of 
any confequence, it is never too early to 
commence an acquaintance with it. We 
cannot too foon examine its do&rines and 
precepts ; and come to a fixed determi- 
nation, whilft we believe the one, to obey 
the other. To you, therefore, who have, 
from early life, heard of the bleffed God ; 
to you who have been informed of his 
goodnefs, and have experienced his mer- 
cy ; to you who have heard of the love 
of Chrift, and the falvation purchafed by 
his death ; to you who have heard his 
precepts recited, and his character defcrib- 
ed, let my eounfel be acceptable. As 
you have heard and feen, do, and the 
God of peace fliall be with you. Amen, 



C s 4 ] 



#££ ..... i ... ■■ . , — — — « , «: . — , — . , , . -, _ — . ; — „ 




e?mon v. 



OBSERVATION OF EARLY VIRTUE A 

SOURCE OF JOY. 



2 JOHN, v. 4> 

-5 REJOICED GREATLY, THAT I FOUND OF THY 
CHILDREN WALKING IN THE TRUTH, AS WE 
•HAVE RECEIVED A COMMANDMENT FROM THE 
FATHER. 

VlRT UE in early life is peculiarly 
engaging. When young perfons take a 
ferious turn, I know of nothing that fo 
endears them to their friends, and ex- 
cites fuch flattering expectations in all 
who are acquainted with their chara<ffcei\ 
And to a parent I cannot conceive of a 
higher gratification than to fee his children 
walking in the truth. Some there are, 
who have been fo greatly favoured ; 
fuch was the elect lady, to whom this 
epiftle was addreffed. This venerable 
chriftian was not only a remarkable in- 

fiance 



I 85 ] 



fiance of piety herfelf, but fhe was bleffed 
with children who had imbibed her fpirit, 
and were followers of her example. The 
apoftle therefore congratulates her on the 
occafion. He affures her, that the tem- 
per and behaviour of her children gave 
liim fenfible pleafure.' He was glad for 
her fake, for their's, for his own, and on- 
account of his Mafter, that they difcover- 
ed fuch early ligns of religion. <c I re- 
joiced greatly (fays he) that I found thy chil- 
dren walking in the truths as we have receiv- 
ed a commandment from the Father." 

In difcourfing upon thefe words, I 
ihall — Firjl — confider the gofpel under 
the general defcription of the truth. Sec- 
ondly — inquire what we are to underftand 
by walking in the truth. Thirdly — endeav- 
our to fliow that this is not incompetent 
to the age and capacity of young perfons. 
Fourthly—* infift upon the faft, by referring 
to inftances of early piety. Fifthly — in- 
quire by what means the young mind 
may fce formed to religion. And, Final- 
ly — the exquifite pleafure it muft give to 
their parents, connexions, friends, and 
indeed all, who have the interefts of reli- 
gion at heart, to fee young perfons fuch 
an exception to the follies and vanities of 
the age. 

H Firjl 



I 86 3 

Tirft — I am to confider the gofpei 
under the general idea of truth ; for it is 
to the chriftian religion the apoftle un- 
doubtedly refers in this place ; and very 
few words are neceffary to fhow the pro- 
priety of this term. The gofpei is the 
truth, becaufe it contains a divine reve- 
lation. All nations of the earth have 
their facred books ; but excepting thofe 
of jews and chriftians, they are mani- 
feftly an impofture. Upon examination, 
there appear fuch evident marks of 
human contrivance, that no perfon can 
ferioufly queftion their original. What 
is faid of their idols may be applied to the 
facred books of heathen nations ; " They 
are vanity ajid a lie« They, who made 
them, are like unto them, and fo is every 
one who jhas any faith in them. 59 But 
the gofpei is eminently the truth ; it is a 
revelation of the true God ; it inftrufts 
us in his true character, will, and defigns 
refpe&ing the human race it points out 
the true way to acceptance and falvation ; 
it exhibits a true and rational fyftem of^ 
faith and practice ; and it is confirmed 
by the death and refurre&ion of the faith- 
ful and true Witnefs. The gofpei bears 
every mark of a divine revelation : confe- 
quently, as proceeding from a being who 

oannot 



/ 



r 87 3 

cannot deceive, the fyftem itfelf may be 
reprefented under the general idea of 
truth. Thus our Saviour himfelf fpeaks* 
of it in his laft prayer for his apoftles : 
" San<5Hfy them through thy truth : thy 
word is truth/ 5 But the reafon of this 
particular mode of expreflion is fo obvi- 
ous, that it were lofs of time to infilir 
more largely upon the fubject. 

I proceed, then, Secondly , to inquire 
what we are to underftand by " walking 
in the truth" And I apprehend, the 
meaning of the apoftle to be this, — That 
the children of the elefl lady, like their 
venerable parent, were firmly perfuaded 
of the truth of chriftianity ; and that 
they lived conformably to their faith.—- 
Firjt, they affented to the truths con- 
tained in the gofpeP revelation. They 
believed its difcoveries relative to God, 
his moral government, the ftate of man- 
kind, the neceffity of a Saviour, the 
appointment of Jefus Chrift to this impor- 
tant office, his miracles, death, and refur- 
reclion, a future exiftence beyond the 
grave, and the happinefs or mifery confe- 
quent upon a prefent courfe of behaviour. 
All thefe are unqueftionable do&rines of 
the gofpel ; and they, who walk in the 
truth, believe them with their whole 

hearts, 



[ 88 1 



hearts* Some, indeed, have been inclined 
to think that it was of no confequence 
what a man believed, provided his life 
was good : but this is an idea taken up 
without due examination. Without faith 
in chriftianity, there cannot be a good 
life in the fenfe of the gofpel. Faith in 
the religion of Jefus is the foundation of 
evangelical obedience. That we believe, 
is one of its exprefs commands. To pre- 
tend, therefore, to the life of a chriftiaa 
without his faith, is the greateft abfurdity 
imaginable* 

But you will fay, what is a man to 
believe ? chriftians are very much divided 
in fentiment. What one embraces as a 
gofpel verity, another reje&s j and even 
the mod difcerning minds cannot per- 
feftly accord in the interpretation of fcrip- 
ture. The fa6l is true, but ftill the con- 
clufion, ufually drawn from it, will not 
follow. Diverfity of fentiment there 
always has been in the chriftian church. 
But upon what points have men differed I 
Not in regard to the effentials of religion, 
but things, for the mod part, of the leaft 
imaginable importance. The fafts related 
by the evangelifts, particularly the mira- 
cles, death, and refurre&ion of their Maf- 
ter, the rules of conduct which he injoin- 



C 8 9 I 

ed, and the life and immortality, which 
he brought to light, have feldom been a 
fubject of difpute : yet thefe are the 1 ^ 
effentials of his religion ; and they who 
affent to thefe articles, may be faid to- 
believe on the Son of God. 

But the alfent of the underftanding is* 
not all that is intended by walking in the 
truth ; there muft be the temper of the 
gofpel, and a life conformable to its laws. 
An orthodox faith will not be fufficient 
to denominate a man a chriftian, unlefs 
it work by love, and purify the heart. 
To fuperficial obfervers it may be a fuf- 
ficient recommendation ; and many per- 
fons rank high with them, whofe life and 
converfation are very exceptionable. The 
fentiments they entertain, are efieemed 
more than a compenfation for their 
immoralities y but if we may believe our 
Saviour, the moft perfect adherence to 
the do&rines of. his religion will be of no 
avail, unlefs it be accompanied with as 
correfponding courfe of behaviour ; and 
it is reafonable, that the temper and life 
of a chriftian fhould be made the teft of 
his religion ; for of what confequence can 
it be to believe, unlefs we praftife ? Can it 
be imagined, that our alfent to the being 
and perfections of a God will be of any 
Ha avails 



[ 90 J 



avail, if we live without God in the 
world ? that our faith in his Son will 
qualify us for heaven, if we pay no regard 
either to his precepts or example ? We 
may believe in a judgment to come, and 
a future ftate ; yet if we be no way con- 
cerned to prepare for the one, and to 
become interefted in the other, our afFent 
to thefe do&rines j wiIl only aggravate our 
condemnation. In the early chriftians, 
faith wrought by works, and by works 
was made perfect j and fuch was its oper- 
ation in the perfons fo highly commend- 
ed by the apoftle j otherwise, he would 
not have bellowed fuch an encomium up- 
on them, or have congratulated their par- 
ent on their account. 

That walking in the truth is not incom- 
petent to the age and moral ability of 
young perfons, is the Third thing I pro- 
pofed to coniiden It is true, their tender 
years do not qualify them to judge of 
every doftrine of revelation ; many things 
contained in the gofpel exceed their corn- 
prehenfion : but, in very early life, they 
may underftand fo much of the chriftian 
fyftem, as to know in general what is* 
morally good, and what their Maker has 
required of them. A child may compre- 
hend thefe truths,— that there is a God, a 

moft 



C 91 J 



moft powerful, wife, and benevolent Be- 
ing j — that he is the Parent, Benefactor^ 
and will be the final Judge of mankind 
that he fo loved the world as to fend a 
moft glorious perfonage, ftyled his Son, 
to blefs them by turning them from their 
iniquities y — that in profeeuting this be- 
nevolent work he loft his innocent life y 
but that it was reftored to him on the 
third day ^ that he now lives in heaven, 
where he is highly rewarded for his obe- 
dience unto death •> and that ail, who, 
like him, fear God, and keep his com- 
mandments, will hereafter fhare his glory 
and happinefs. Thefe plain truths a 
child may fo far comprehend, as to yield 
a rational affent to them-. 

And as he may be inftrufted in thefe 
firft principles of religion, fo it is very 
pofiiblej that they fliould produce their 
moral effeft upon his heart and life, 
Mankind are made for religion. And no 
reafon can be aflignfed, why a child ftiould 
not be trained up to know and love God, 
to honour and obey Jefus Chrift, to fub- 
mit to the authority of a parent ; to 
ipeak the truth always j and to be juft 
and kind to all perfons. In very early 
life, fome idea of a future ftate may be 
communicated. And the motive drawn 

thence 



I 92 1 



thence in favour of a good life may- 
be urged upon a very young mind. The 
plain truth is, whatever is effential in reli- 
gion is fuited to every age and capacity. 
Neither the chriftian faith, nor the chrif- 
tian life, are fo myfterious as many would^ 
make them. A child may, by good in- 
ftruftion, and a good example, be fo im- 
proved in knowledge and goodnefs, as 
to be faid to " walk in the truth, as we 
have received, a commandment from the 
Father'' 

But — Fourthly-*— there are inftances of 
early piety, which inconteftibly prove the: 
capacity of young perfons for a life of 
religion. The children of the ele£t lady* 
were found walking in the truth. This is: 
afFerted by the apoftle ;-• and we have no 
feafon to fuppofe that he fpake the lan- 
guage of flattery.. Samuel was likewife 
early diftinguiflied for his piety ; and of 
Timothy it is faid, that " from a child he 
had known the holy fcriptures, which; 
were able to make him wife unto falva- 
tion, through faith which is in Chrifb 
Jefus." And there are other examples, 
which concur with thofe already men- 
tioned, to prove that we are early fufcep- 
tible of religious impreffions, and that, at 
no period of life 3 virtuous habits may be: 

more 



I 93 2 



more eafily formed. I have no doubt* 
but, within the circle of our acquaintance* 
we can all recoiled inftances which abun- 
dantly juilify this remark. Have we not 
each, among the number of our young 
friends, thofe who appear to have minds 
unpolluted by finful lufts, and hearts form- 
ed for religion ? are there none, who* 
in a judgment of charity, remember 
their Creator in the days of their youth, 
and difcover a proper concern to be better 
acquainted with his chara&er, and more 
conformed to his will i are there none 
among the riling generation who evi- 
dently walk in the truth ? Though child- 
hood and youth are vanity, yet fome feeds 
of virtue have not been ineffectually fown 
in the young heart. Some youth there 
are, whofe ferious turn is a happy indi- 
cation of their inward fenfe of religion j 
and leads us to anticipate, with unlpeak- 
able pleafure, their future progrefs in 
piety. - 

But — Fifthly— -it may be proper to in- 
quire by what probable means they have 
been fo early formed to the temper and 
life of a chriftian. And with refpect to 
thofe who are commended in the text*, 
no doubt the pious inftruction and ex- 
ample of their parent were the means* 

under 



» 



X 94 J ^ | 

under God, of their receiving the truth,, 
and walking in it* We may eafily con- 
ceive 5 that upon her own converfion, Ihe 
became very folicitous for that of her 
charge. With every good parent, this 
will be a moft important concern. The 
elect lady, we may therefore fuppofe, 
was particularly attentive to their reli- 
gious education ; and whilft fhe inftruft- 
ed them in the principles of the gofpel, 
that Ihe was herfelf a bright example of 
all its virtues. 

And it is in this way " every child 
muft be trained up in the way he fliould 
go." Their parents, their guardians, or 
whoever is intrufted with the education 
of young perfons* muft early attend to- 
the culture of their hearts. They muft 
inform them of the exiftence, and moral 
character of God j they niuft inftil into 
their tender minds the love and reverence 
which are due to him ; they muft ac- 
quaint them with his benevolent defigns 
refpe£ling the human race ; and the meaf- 
ures, which he has taken for their recov- 
ery, and which are now in operation : 
they muft early put into their hands the 
holy fcriptures, particularly the writings 
of the evangelifts and apoftles ; and from 
that ineftimable treafure.of wifdom, they 

muft 



C 95 3 



-BTiift learn their duty to God, to Jefus 
Chrift, and to their fellow-creatures. 
Whilft the beft inftru&ion is conveyed to 
their minds, a good example muft illuf- 
trate and enforce every moral leffon. In 
vain does a parent recommend religion to 
his child, unlefs he goes before him in the 
path of duty. The influence of a bad 
example will be more injurious than can 
eafily be imagined ; it will make a far 
deeper impreffion than the beft moral pre- 
cepts : confequently, whilft the preaching 
and the practice are fo very different, the 
feafon for early improvement will be irre- 
coverably loft. 

Nor is this all ; the manner of inftruct- 
ng deferves attention. Many parents, 
who have the moft tender concern for 
the future well-being of their children,, 
who are anxious to bring them up in the 
nurture and admonition of the Lord, and 
who are examples of* the duties which 
they recommend, — many fuch parents 
labour in vain, becaufe they go injudi- 
cioufly to work. They crowd and op- 
prefs the young mind with inftruclion ; 
or they begin with the lefs obvious parts 
of religion ; or they burden the mem- 
ory with words, fuppofing that ideas will 
hereafter follow of courfe. By this inju- 
dicious 



C 96 1 



dicious method of inftru&ing, an early 
difgiift is excited in the mind ; and that 
becomes an intolerable burden, which 
ought to be its great delight. 

To labour with the profped of fuccefs, 
a very different method fliould be pur- 
fued. The moft obvious principles of 
religion fliould be firft propofed ; and 
they fliould be urged when the mind 
feemed bell prepared to receive them. 
The leffons of inftru&ion fliould be very 
Aiort, and they fliould be frequently re* 
seated. Not only on the Lord's-day, 
Diit at all other times, the parent fliould 
take occafion to inculcate fome religious 
truth, or make fome ufeful remark to* his 
young charge. In this way,, a foundation 
might be laid for eminent attainments 
in after life ; and we have reafon to 
think, that, in this way, the moft exem- 
plary chriftians have been formed to 
the knowledge and practice of virtue. 
Certain it is, that much of the wickednefs, 
which prevails in the world, may be fra* 
ced up to the want of a good education 
in early life. The mind is fuffered to 
contract bad habits, which a more advan* 
ced ftage of reafon cannot correct. 

I now proceed to obferve, in the Lq/l 
place, the exquifite pleafure it muft afford 

their 



[ 97 ] 



their parents, connexions, and friends, 
and indeed, all who have the interefts of 
religion at heart, to fee young perfons 
fuch an exception to the follies and vani- 
ties of the age. The apoftle fays, that he 
rejoiced greatly that the children of his 
venerable friend were found walking in 
the truth ; and he would not have been 
a chriftian if their early virtue had not 
been to him a fource of joy. What can 
be more pleafing than the exemplary beha- 
viour of youth ? as they advance in years, 
to fee them advance in wifdom, can any 
light be more alluring ? muft it not 
endear them to the worft perfons ? and 
to men of any religion, muft it not afford 
the happieft profpecl ? how muft it rejoice 
the faithful minifter to fee the children of 
his flock walking in the fear of the Lord ? 
He is appointed to explain and enforce 
the duties of religion : to behoid fuch 
fruits of his labours muft, therefore, give 
him unfpeakable pleafure. 

Society likewife muft derive great fatif- 
faction, when its young members appear 
to be prornifing charafters. But moft of 
all will the parent exult, when thofe, who 
are dear eft to him, have made that happy 
choice, which will, greatly endear them 
both to God and man : he has not the 
I feelings 



[ 98 ] 



feelings of a father, who could be capable 
of a higher gratification : a wife fon mull 
make a glad parent ; and of all fubje&s, 
it muft be the moft proper for congratu- 
lation, when the children of our friends 
appear to be the children of God. Hap- 
py, happy parents, when you can look 
round on fuch an amiable charge ! We 
congratulate you on your profpecfcs ; we 
congratulate you, not becaufe your child 
has merely entered life, but becaufe he has 
entered it with honour : not becaufe he 
has a good underftanding, but a good heart : 
not becaufe he is poffeffed of what is fafh- 
ionably ftyled the graces, but becaufe the 
grace of God, which bringeth falvation, 
hath not been beftowed in vain : not be- 
caufe he merely attends to bufinefs, but be- 
caufe he attends to that good part, which 
cannot be taken from him : not, in one 
word, becaufe he bids fair to be a man of 
learning, fame 9 power, or popularity, but 
.becaufe he exhibits the fair beginnings of 
an exemplary chriftian. On thefe ac- 
counts we congratulate the parent ; and 
to a religious parent there cannot be a 
more proper fubjeft for congratulation. 

That you may experience this joy, let 
me recommend the earlieft attention to 
your offspring. Soon as their young minds 

are 



C 99 3 



are capable of refle&ion, begin with the 
eafieft principles ; advance to other points 
as they advance in ftrength ; reprove, 
rebuke, and inftruft in all righteoufnefs ; 
to precept add the force of your own 
example ; exhort them to be followers 
of you ; * and do you be followers of the 
Lord Jefus. Thus atteijtive and perfever- 
ing, you have a profpe£t of doing the 
moil effential fervice. No pains,however, 
can enfure fuccefs. Notwithftanding all 
your labours, you may behold in your 
fucceffors, finful youths, and children 
void of underftanding. Should this be 
the cafe, you will have the confcious fatif- 
fadtion that you have not neglected your 
duty, nor contributed to the mifery and 
ruin of thofe you love. The event you 
muft leave to providence, but with all 
diligence you muft ufe thofe means, which 
God, in his wifdom, has appointed for 
the formation of virtuous habits. To 
this you are bound by the moft folemn 
engagements : upon the dedication of 
your offspring to the Moft High, you 
promifed to " bring them up in the nur- 
ture and admonition of the Lord j" let 
not a violation of this promife hereafter 
rife up in judgment againft you. 

And the young let me exhort, on their 

part 2 



[ 100 ] 



part, to receive with meeknefs thofe in- 
ftru&ions, which are intended for their 
fpiritual good. Endeavour that your 
hearts be eftabliflied in the truth ; confult 
the gofpel, if you would know what you 
are to believe and pra&ife. If you would 
difcover the truth as it is in Jefus, it muft 
be by the commandment which we have 
received from the Father. The writings 
of the evangelifts and apoftles contain our 
religion ; to us chriftians they are the 
ground and pillar of truth. Wherefore, 
ftudy them with a ferious and humble 
mind, and your underftanding will affur- 
edly be enlightened in all things requifite 
to your falvation. 

But having difcovered the truth, be 
careful to walk therein ; let your reli- 
gious knowledge have an unfailing influ- 
ence over your life ; be chriftians, as in 
fpeculation, fo in practice ; add to your 
faith virtue and all the chriftian graces 5 
let thefe be in you and abound ; then 
will you be an ornament to fociety, and 
to your parents an unfpeakable comfort. 
They will blefs God for f the grace be- 
ftowed on you ; and will take a generous 
pride in your improvements. Upon the 
ft age of life you will appear with diftin- 
guifhed reputation ; and hereafter you 
will fiiine with fuperiour luftre. Amen* 




tpnon vi. 



IMPORTANCE OF AN EARLY KNOWL- 
EDGE OF THE SCRIPTURES. 



2 TIMOTHY, in. 15. 

AND THAT, FROM A CHILE, THOU HAST KNOWN 
THE HOLY SCRIPTURES, WHICH ARE ABLE TO 
MAKE THEE WISE UNTO SALVATION, THROUGH- 
FAITH, WHICH IS IN CHRIST JESUS. 

It is the misfortune of fome to have 
defcended from parents, from whom they 
received no good inftruction in their 
tender years ; and from whofe example 
they could learn neither wifdom nor 
virtue* It is the happinefs of others, to 
have derived their defcent from perfons 
of a very oppofite character ; through 
the good providence of God, they were 
born of parents, who were well acquaint- 
ed with the nature of religion, who felt 
its divine power on their hearts, and dif- 
played its excellency in their lives. Hence 
1 2 advancing 



t 102 3 



advancing in life, they have advanced in 
wifdom ; and growing in years, they 
have " grown in favour both with God 
and man " 

Thus happy in his early connexions 
was Timothy, the friend and fellow-la- 
bourer of St. Paul. This amiable youth 
was born at Lyftra. His father was a 
devout Gentite ; his mother a devout 
Jewefs. According to an ancient reading, 
the latter was a widow, at the time her 
fon embraced chriftianity. His early edu- 
cation had been fuperintended by two 
perfons of eminent piety, namely, his 
mother, and her parent, of whom very 
honourable mention is made by the apof- 
tle. Intrufted with the care of Timothy, 
thefe excellent females did not negleft 
their charge ; bijt they gave all diligence 
to infpire him with fentiments of early 
piety ; and to difpofe him to live conform- 
ably to the religion of Mofes. Their 
labour was not loft : both his head and 
his heart were capable of cultivation. 
The latter appears from the manly and 
religious virtues, which adorned his char- 
after ; and, in proof of the former, we 
have the apoftolic commendation in the 
text ; " From a child thou haji known the 
holy fcripturesi which ®re able to make thee. 



C I0 3 3 



wife unto filiation, through faith which is in 
Chrijl Jefus." 

In difcourfing on thefe words, I fhall 
not confine myfelf to the Jewifh fcrip- 
tures ; nor ftiall I take a further notice of 
the moral character, or early improve- 
ments of Timothy. My intention, in 
the choice of this fabject, is ta point out 
the benefit, which we may derive from 
the facred volume, and to fliow the necef- 
fity of an early application to it. 

The great end of a revelation from 
God is to make men wife to falvation ; and 
to this, the holy feriptures are abundantly 
competent. They contain all the infor- 
mation, which is neceffary to that pur- 
pofe ; they prefcribe fuch rules of con- 
duft, as are fuited to the capacity and 
circumftances of mankind ; they enforce 
obedience by motives wifely adapted to 
the nature of a moral agent ; and they 
recommend examples which we may 
fafely follow : hence, they are faid to be 
" profitable for do&rine, for reproof, for 
correction, and for inftrudion in righ- 
teoufnefs." 

The benefit to be derived from fcrip- 
ture is altogether of a moral nature. 
The philofopher is not to confult the 
facred pages, in expectation of finding the 

principles 



C 104 ] 



principles of his fcience. The legiflator is 
not to fearch them for a fyftem of gov- 
ernment j the ftatefman is not to repair 
to them for political information ; the 
metaphysician is not to ftudy the facred 
oracles with a view of finding a folution 
of his difficulties, or furnifhing himfelf 
with the materials for abftrufe reafoning j, 
a fpecial revelation was never made for 
thefe- purpofes : compared with the 
knowledge of our eternal falvation, thefe 
fpeculations are of the fmalleft moment. 

I ihould not have detained you with 
thefe remarks, had not fome, in their 
honeft zeal for the credit of revelation, 
infilled on its competency to every fpecies 
of information* From the Mofaic ac- 
count of the creation, fome have pretend- 
ed to deduce the leading principles of the 
Newtonian philofophy : from the gov- 
ernment exercifed over the Jews, others 
have collefted a political fyftem ; and 
there have been perfons of fo lively an 
imagination, as to perfuade themfelves, 
that the elements of almoft every art, 
fcience, and improvement might be ex- 
tracted from certain detached paffages of 
fcripture. 

A fober examination of the facred 
oracles will readily deted thefe miftakes. 

A man 



[ I0 5 ] 



A man who reads with attention, will 
find, that the holy fcriptures are a foun- 
tain of religious information ; he w r ill 
find in them every thing necefiary to 
make him fpiritually wife, and morally 
good : but if he has political fcruples to 
be fatisfied^ metaphyfical doubts to be 
folved, or philofophical difficulties to be 
cleared up, he mufl repair to fome other 
inftru&ors than Mofes, and the prophets, 
our Saviour, and the apoiiles. 

Nor is it any reflection on the facred 
volume, to deny it every other end, than 
that of making us wife to falvation. On 
what head can we fo much wilh for infor- 
mation, as in regard to our duty here, 
and our condition hereafter ? If we can 
learn who made us, and for what end we 
were made ; if we can obtain a clear and 
fatisfaclory view of our moral' ft ate ; if 
we can difcover what w r e are to do to be 
faved ; if we can attain to the certainty 
of another life, and the conditions upon 
which that life may be enjoyed ; if we 
can make thefe acquifitions, are we not 
fufficiently enlightened for the end of our 
creation ? and if the word of God con- 
tains this information, is it any difpar- 
agement, that it does not clear up all 
myfteries, and let us into all knowledge ? 

For 



C 1 06 3 



For wife purpofes, the author of our 
being has implanted in man an infatiable 
curiofity ; but no further than his duty 
and deftination are concerned, is he to 
expeft that this curiofity will be gratified 
by a fupernatural revelation. In all other 
fpeculations he muft make the beft ufe of 
his unaflifted mental powers ; he muft be 
content to fearch after truth with great 
diligence ; and fliould he fometimes labour 
in vain, he muft not be impatient. 
Whatever darknefs may overfpread his 
mind, whatever difficulties he may meet 
with in his literary purfuits, he muft 
file nee every murmur with the thought, 
that he is furnilhed with the means of 
becoming wife to falvatiom 

And that every chriftian is fo gra- 
cioufly diftinguifhed, will fully appear, if 
we examine the holy fcriptures. That 
volume, which we receive and reverence 
as the word of God, is made up of various 
compofitions : fome parts are purely hif- 
torical, others devotional and practic- 
al. In fome places we are entertained 
with the predictions of holy men, who 
fpake as they were moved by the holy 
fpirit ; in other places we have an hiftor- 
ical account of their accompliftiment. 
Now the mercies, and now the judgments 



4'. * 

of God are fet before us as motives to obe- 
dience. The Jewifh fcriptures begin 
with the creation, and end at a very 
interefting period in the hiftory of that 
people. The chriftian fcriptures contain 
the public life and inftruftions of Jefus, 
his miraculous works, his unmerited fuf- 
ferings, his ignominious death, his refur- 
reftion from the grave, and his afcenfion 
to heaven. Thefe great fadls are related 
by four hiftorians, who were divinely 
qualified for the undertaking : and, by 
their labours, the religion of Jefus has 
been preferved to this day. To thefe 
memoirs of the Son of God is added a 
fliort narrative of the travels, preaching, 
and public afts of fome of the chief apof- 
tles, after the afcenfion of Chrift. Their 
paftoral letters, either to private perfons, 
or particular churches, follow next in 
order ; and the volume clofes with the 
prophecies of the apofde John, relating to 
the future ftate of religion among man- 
kind till the final confummation. Thefe 
writings form the chriftian fcriptures ; 
and from the whole colle&ion all neceflary 
information may be obtained. The man 
of God is thoroughly furniflied unto ev- 
ery good work by means of thofe facred 

records,. 



C 108 ] 



records, with which the good providence 
of God has feen fit to indulge us. 

To be wife, in the religious fenfe of the 
word, is it neceffary to have fome acquaint- 
ance with the character of God ? That 
acquaintance may be obtained, with great 
facility, from the volume of infpiration. 
In the facred fcriptures the character of 
our Maker is faithfully drawn. Whilft 
the things, which are made, proclaim his 
eternal power and Godhead, from the 
word of God we learn, that he is a being 
of infinite wifdom, and perfect goodnefs ; 
that he is long-fuffering, and of great 
mercy ; that he delights to forgive, but 
relucts to punifh. In the moft amiable 
light, he is exhibited in the gofpel ; and 
fuch an affembla^e of natural and moral 
perfeftions is there prefented to the eye 
of a chriftian, that he cannot but feel his 
obligation to love and reverence the fub- 
ject in whom thofe perfections refide. 

Again.— -In order to be wife to falva- 
tion, is a knowledge of our duty as requu 
lite as the knowledge of a God ? In this 
view likewife, the lioly fcriptures anfwer 
every neceffary purpofe. I do not mean, 
that for every particular cafe, which may 
happen, a fpecial rule may be found ; this 
would fweli the volume to fuch a magni- 
tude 



I I°9 ] 



tude as to render it, in a great meafure, 
ufelefs. Only confider the books, which 
have been written, in order to folve our 
doubts, and explain our civil duties ; yet 
thofe books do not contain a fpecial rule 
for one out of ten cafes, which ordinarily 
occur. How abfolutely impoffible then 
muft it be to prefcribe a rule for every ar- 
ticle of moral conduft ! The duties of 
morality or religion are far more nume- 
rous than thofe which -are merely of a 
civil nature ; a chriftian, therefore, muft 
recur to general principles, whenever he 
w T ilhes for direction* 

The holy fcriptures prefuppofe a fenfe 
of right and wrong, an acquaintance with 
the great rules of natural juftice, and fome 
idea of the leading; truths of natural reli- 
gion. Otherwife, a definition of the 
virtues prefented, and the vices con- 
demned by the gofpel, would have preced- 
ed any law relative to thofe fubje6ts. 
Before an interdict was laid on extortion, 
fraud, falfehood, pride, and the like, men 
would have had a differtation on thefe 
vices : But as nothing of the kind ap- 
pears, we muft admit, that an acquaint- 
ance with the nature of thefe crimes is 
prefuppofed ; and that revelation under- 
takes, not fo much to teach new rules of 
K duty, 



C no ] 



duty, as to enforce obedience by new 
fan&ions, and by a greater certainty. , 

Accordingly, when we repair to the 
word of God, we find the great duties of 
piety, juftice, benevolence, humility, the 
forgivenefs of injuries, and the like, pre- 
fcribed in general terms. To illuftrate 
the fubjed, examples are introduced. 
Sometimes thefe examples are fifiitious ; 
at other times, fome well known fa£t is 
introduced for the purpofe of clearing up 
fome important duty. I need not dwell 
on the mode of inftrufiion purfued in 
fcripture. It is fufiicient to obferve, 
that the preceptive part of the facred 
writings is divinely calculated to " make, 
us wife to falvation, through faith, which 
is in Chrift Jefus." 

Finally. — In the writings of the e\ r - 
gelifts and apoftles, we have a plain ac- 
count of the moral ftate of mankind. 
We there perceive the neceffity of a Sav- 
iour, and the provifion made for our fal- 
vation. From thofe books we learn the 
character of jefus Chrift, his humiliation, 
fuffering, and death ; his refurredtion, af- 
cenfion, and commiffion, as judge of the 
world. We learn alfo, that becaufe he 
lives, we fhall live alfo. We learn, that, 
at his fecond coming, we fhall be raifed 

from 



C m ] 



from the dead ; that an account of all the 
deeds done in the body will be required 
of us ; and that every man will be re- 
warded according to his works. In one 
word, we learn from the chriftian fcrip- 
tures, that, if we have made our peace 
with God, have repented of all our fins, 
have believed on Jefus Chrift, and obey-* 
ed the gofpel, our future condition ' will 
be unfpeakably glorious, and eternally 
happy. And, on the other hand, that it 
will be as miferable, fhould we leave the 
world hardened in fin, and confirmed in 
unbelief. 

Such is the information, which every 
man may derive from the volume of 
fcripture. He may difcover the character 
of God, and the nature of his obligations 
to him. He may difcover the vices to be 
avoided, and the virtues to be pra£Hfed, by 
a moral, accountable creature. He may 
learn the temper, which he ought always 
to manifeft towards his fellow-men. He 
may learn his relation to Jefus Chrift, the 
benefits received from him, his all-fufii- 
ciency, as a Saviour, and the nature of 
that falvation, which he has purchafed 
with his blood. And, to add no more, he 
may thoroughly acquaint himfelf with 
the terms, upon which that falvation is 

offered 



[ "a 3 



I offered to mankind. Such information is 

the privilege of all who have the holy 

Sji fcriptures in their hands ; they have 

1 every advantage for becoming wife and 

good j for, upon inflection, it will ap- 
pear, that the fcriptures are able to build 
us up, and to give us an inheritance a- 
mong them, who are fanclifted. 
, r Having thus confidered the excellency 
of thofe oracles, with which God, in his 
wife providence, has feen fit to indulge 
us, I proceed to point out the advantages 
of an early application to them. Of 
Timothy, it is recorded, that from a child 
he knew the holy fcriptures. The pious 
and watchful guardians of his youth 
turned his early attention to religious 
ftudies. They put the word of God into 

! his hands ; its wonders and its truths 

caught his attention ; and at a period, 
when the memory is moft retentive, he 
treafured up a ftore of religious knowL* 
edge, upon which he found it convenient 
to draw on all future occafions. 

And happy would it be, were the fame 
meafures now ufed with the rifing gener- 
ation. Notwithftanding all the objec- 
tions, which have been made to the prac- 
tice, I am ftill convinced, that the facred 
fcriptures, ought to be read in all places 

of 



E "3 3 



of public inftruction ; and that young 
children fhould be introduced to the 
word of God, as foon as they are capable 
of underftanding its ftmpleft truths. If 
they do not read their bibles when young, 
they will never confult them in after life. 
When fufficiently advanced to enter the 
circle of pleafure, or to engage in buiinefs, 
they will have little time or relifli for 
ferious fpeculation. A veneration for the 
fcriptures muft have grown with their 
growth, and the habit of perufing them 
muft have been early formed, otherwife 
the word of God will never make them 
wife to falvation. 

In proof of this, only reflect how many 
plead their engagements in excufe for ne- 
glecting all religious ftudies. The man 
of bufinefs urges his want of time ; his 
cares and avocations are fo many, that he 
cannot indulge himfelf with a portion of 
fcripture. Thofe, who are raifed to pub- 
lic places and employments, make a fimilar 
excufe. The labourer pleads that he muft 
fupport his family ; and domeftic con- 
cerns are urged by others. Some there 
are, who* notwithftanding all their cares 
and interruptions, do command a portion 
of each day, for the purpofe of religious 
improvement. But it will be acknowl* 
K 2 edged? 



L "4 3 



edged, that the number of fuch bears no 
proportion to the multitude, who live in 
the habitual negleft of the word and foun- 
tain of truth. By thofe, who are fuf- 
ficiently matured for bufinefs or pleafure,. 
it is notorious, that the fcripture is feldom 
confulted, even as a matter of curiofity, 
much lefs for the purpofe of religious in- 
formation. 

Is it not, then, reafonable to conclude^ 
that unlefs the divine oracles are put into 
our hands in early life, they will make no 
part of our future ftudies. Shall we ever 
read them, unlefs we do it when young ? 
When we have lefs curiofity, and lefs time, 
is it probable that we fliall begin fo large 
a work as to make ourfelves matters of 
the holy fcriptures ? Whoever will allow 
himfelf time to reflect, muft be convinced, 
that if we ever become acquainted with 
the word of God, the foundation of that 
acquaintance muft be laid very early in 
life. From the conduft of too many, who 
profefs to believe the infpired writings, 
we may juftly draw this conclufion. 

No doubt, many errours have been 
committed in the mode of communicat- 
ing divine inftruclion to the young mind. 
That a portion of the fcripture fhould 
ever be impofed by way of punifliment 



C "5 1 



is an impious abfurdity. Nor is it lefe 
prepofterous, to infift on an equal atten- 
tion to all parts indifcriminately, without 
confidering what is, and what may not be 
level to a young capacity. It is the duty 
of parents and inftrufters to direct their 
young charge to fuch portions of the fa- 
cred hiftory, to fuch moral leffons, to fuch 
ingenious parables, as they can both com- 
prehend and retain. Many fuch occur 
both in the Jewifh and chriftian fcrip- 
tures. And if thefe feleft parts employ 
their early ftudies, we may hope that they 
will improve in knowledge as they ad- 
vance in years, and eventually become 
wife to falvation. 

How thankful ought we to be, that we 
have fuch a guide to virtue and happi- 
nefs ? Compared with that of others, how 
diftinguiflied is our lituation ? If to be 
wife to falvation, ought to be the great 
concern of our lives, what advantages do 
we enjoy for the accomplifhment of that 
end ? In common with others, we have 
the light of reafon ; the volume of na- 
ture is open before us, and we have the 
fame opportunity with the reft of man- 
kind for acquainting ourfelves with its 
facred truths. But in addition to this 
fource of religious inftruftion > we have 

the 



[ n6 J 



the gofpel. That divine revelatibnv 
which God imparted to mankind by Jefus 
Chrift, is committed to us ; and we may 
make it fubfervient to our fpiritual im- 
provement here, and our immortal felic- 
ity hereafter. 

Let us then fearch the fcriptures. Let 
a reafonable portion of our time be fet 
apart for ftoring the mind with religious 
knowledge ; and, for divine information, 
let us betake ourfelves to the proper 
fource. The facred writings contain the 
religion of proteftants ; they want not 
the decrees of councils, or the decifions 
of popes. To make out a rational fyftem-, 
they require not the aid of human tradi^ 
tion. The canonical fcriptures are, in 
their view, fufficient for all the purpofes 
of life and godlinefs. 

Wherefore, as proteftants, let us read 
and think for ourfelves. In confulting 
the oracles of God, let us make ufe of our 
underftanding ; let us read with care, 
and examine with a ferious concern, that 
our minds may be enlightened, our er- 
rours corrected, our prejudices fubdued, 
our hearts changed, our fouls enriched 
with every chriftian grace, and our lives 
adorned with every chriftian virtue. For 
thefe religious purpofes,. let us have re- 
courfe to the word of truth. To our 

ftudies 



t "7 3 



ftudies let us join our prayers. So may 
we hope that the word will profit us, as 
it doth the upright : and that our im- 
provements here will prepare us for new 
acquifitions of divine knowledge in that 
ftate of glory and perfection , to which we 
are haftening. 

I cannot difmifs the fubjeft, without 
again adverting to the example in the 
text. His early acquaintance with the 
fcriptures, was through life a Angular 
advantage to Timothy. Let all care be 
taken to improve our young charge by 
the fame means of facred information. 
In the mojrning of life let them be intro- 
duced to the plain, practical, and devo- 
tional parts of the facred volume. As the 
understanding ripens, let its doftrines be 
propofed ; let its duties be urged as 
points of the laft importance ; and let 
the ftudy of fcripture be encouraged by 
our own example. So may we hope that 
the word of God will dwell in them 
richly : that in life they will do honour 
to themfelves ; and that they will requite 
their labours, who have fuoerintended 
their education. For it is well obferved 
by one, who had ftudied human nature,— 
H Train up a child in the way he fliould 
go, and when he is old he will not depart 
from it/' Amen. 



[ »8 ] 




tpnon vil 



REVERENCE OF THE SCRIPTURES A COR- 
RECTIVE OF YOUTHFUL FOLLIES. 



PSALM cxix. 9. 



WHEREWITHAL SHALL A YOUNG MAW CLEAN SX. 
HIS WAY.? BY TAKING HEED THERETO AC* 
CORDING TO THY WORD. 



1 HAT youth is a feafon of danger 
may be inferred from the many warnings, 
admonitions, and reproofs, which are 
addreffed to young perfons in the facred 

writings. The book of Proverbs abounds 
with the molt perfuafive recommenda- 
tions of early virtue. Many other parts 
of the Jewifli fcriptures inculcate the fame 
leffons £ and, in the ehriftian revelation, 
the dangers to which young perfons are 
expofed, and the duties incumbent on 
them, are pointed out with fuch clearnefs, 
that if any do not grow in virtue as they 

grow 



C "9 3 



grow in years, they are abfolutely with- 
out excufe. 

To begin well is a point of infinite im- 
portance. I know, it is commonly faid, 
that a thoughtlefs youth will make a 
difcreet man ; but this I take to be one 
of thofe pofitions which have been admit- 
ted without fufficient examination ; and 
which want the folid foundation of un- 
controvertible fad. No doubt there are 
many follies of youth, of which a man 
would be afliamed. In mature life a per- 
fon would blulh to be detected- in fome 
particular kinds of mifchief which were 
the delight and difhonour of his younger 
years ; but notwithftanding this feeming 
reformation, there is no real moral change. 
The unprincipled youth is often an un- 
principled man ; the young liar becomes 
an old deceiver ; the young knave an old 
cheat ; the young fceptic an old infidel \ 
and the young debauchee a miferable and 
contemptible old fenfualift, I do not 
pretend that this is invariably the cafe ; 
there may be exceptions ; but ftill it fo 
often happens, that men grow hardened 
as they grow old, that I again repeat it, 
that it is of infinite importance to begin life in 
a proper manner. 

Deeply impreffed with this momentous 

truth, 



[ 1*0 ] 



truth, I have invited your attention to 
the words of the text. The pfalmift 
inquires, " wherewithal Jh all a young man 
cleanfe his way P 9 he anfwers, — cc by taking 
heed thereto according to thy word." In 
this inquiry and reply are fuggefted many 
important truths. Some of thofe truths 
I lhall make the fubject of this difcourfe, 
prefuming they will be unacceptable to 
none, while they claim the particular 
attention of my younger hearers. 

Firfl.— It is taken for granted, that 
there are fome follies, vanities, impropri- 
eties, or pofitive immoralities to which 
the feafon of youth is particularly liable \ 
the inquiry — " wherewithal jhall a young 
man cleanfe his way" — manifeftly implies 
this ; and fo far from being the ground- 
lefs imputation of fevere old age, we 
know, both from experience and obfer- 
vation, that childhood and youth are 
vanity. 

I. In the Fir/I place, young perfons are 
ftrongly tempted to make light of ferious 
things ; to indulge themfelves in a pert 
and irreverent way of fpeaking upon the 
fubjeft of religion ; and to undervalue 
thofe religious inftitutions from which 
both individuals and fociety have derived 
unfpeakable benefit. This, I am forry to 



I 121 3 



fay it, is not the peculiar fault of one of 
the fexes. Though, in juflice to females, 
it mud be acknowledged, that, in general, 
they have much fairer minds than youths 
of the other fex, yet, even among them, 
there may be found that indelicacy and 
irreverence of behaviour, which are a 
fcandal to any rational being. Whether 
they have learned to talk profanely from 
bad books or bad company, it is not ma« 
terial to determine ; but this is certain, 
whenever a young female profeffes to 
have no regard for religion, it may be 
inferred that fhe fets no value on her 
honour ; that her reputation is a burden ; 
and that fhe is a forward candidate for 
the infamy of an habitual proftitution. 
Vain is it to plead that fuch an inference 
would be difa vowed. As religion is con- 
genial to the female mind, and the fureft 
fafe-s;uard of female virtue, when one of 
this fex profeffes to have no religion, we 
are authorized to draw the moll unfav- 
ourable concluiion. 

But from an object, in every view fo 
difgufting, it is with pleafure I turn away* 
Well affured that in thofe I now behold, 
I behold no fuch inftance of depravity, 
I fhall confine myfelf to the levity, and 
profane irreverence of my own fex. And 
L I have 



C ] 



I have obferved, that thefe are faults from 
which a young man fhould cleanfe him* 
felf. Upon entering life, a youth per- 
ceives among thofe, who are called the 
ferious clafs of people, fome who appear 
unreafonably gloomy and auftere ; hence 
he too haftily infers that religion is an 
enemy of human happinefs. He imag- 
ines, that fliould he become a chriftian, 
he muft bid adieu to thofe innocent pleaf- 
ures for which he feels a ftrong relilh, 
and which are particularly fuited to his 
period of life. To fuch a facrifice he 
cannot patiently fubmit ; he therefore 
grows jealous of religion ; infults it as an 
enemy ; and reviles it as a difturber of 
his enjoyments. His prejudices and ir- 
reverence are confirmed by the profane 
ridicule of thofe, t who have become hard- 
ened in vice ; and the profpe6t before 
him, of many years to come, emboldens 
him to take thofe audacious liberties, at 
which he would otherwife be filled with 
horrour. Thus from a concurrence 
of circumftances are perfons in early life 
naturally betrayed into a courfe of behav- 
iour, which, at that time, is their dif- 
honour, and may eventually be their ruin. 

2. A Second fault, though not peculiar 
|o youth, yet very common among young 

perfo jis* 



C I2 3 J 



perfons, is an inconfiderate prodigality m 
regard to time. Becaufe they have but 
lately entered upon the ftage of life, they 
feem to think there will be no end to 
their career. The years paft, they wholly 
overlook, and multiply thofe which are 
to come. They perfuade themfelves, that 
they have fuch a ftock*of time on hand, 
that parfimony would be a fuperfluous 
virtue. There is no call, they practically 
fay, for gathering up every fragment, and 
fuffering no moment to be loft : let thofe 
in advanced life be prudent and faving ; 
their ftock is almoft exhaufted, but we 
have many years in ftore ; and for this 
reafon we may claim a greater indulgence. 

Arguing: in this manner, young per- 
fons fuffer many days, months, and years, 
to pafs unimproved. Unaware of the 
value of time, they lofe many opportunities 
of acquiriftg ufeful knowledge. At a pe- 
riod, when the curiofity is mod awake, ' 
and the memory rnoft retentive, a ration- 
al gratification is withheld from the form- 
er, and the latter remains unfurniflxed. 
Hence, it often happens, that a youth 
finds himfelf in an aukward fituation, 
when a family, or fociety, calls for his 
fervices. He wakes, as it were, from a 
dream ; and juft difcovers his lofs, when 
it is too late to repair it. Nor 



t ™4 J 

Nor do thefe obfervations apply to one 
fex only ; it is a common fault with 
young perfons of every defcription to 
wafte their time. To fleep, far more 
hours are devoted than natufe requires ; 
and, on this head, many females in this 
town have the utmoft reafon to accufe 
themfelves. How much better would it 
be to employ the morning of the day, aa 
well as the morning of life, in thofe ftud- 
ies, reflections, purfuits, and cares, which 
are fuited to their fex ; and which will 
qualify them for the part they are to aft 
under the governing providence of God I 

3, Thirdly :— There is a ftrong tend-* 
cncy in youth to thofe amufements and 
fenfual gratifications, which, at the fame 
time, undermine the health, confume 
their fubftance, and divert their thoughts, 
from their proper bufinefe, A portion 
of their time may very innocently be 
devoted to fuch amufements, as are fane- 
tioned by the fober laws of their country j 
but it is one thing to relax at proper fea- 
jfons, and another to live in a round of 
pleafure. An occafional recourfe to inno<* 
cent diverfions is widely different from 
a life of diffipation. It is the latter only 
which reafon condemns ; and againft 
which religion more folemnly protefts. 

Unhappily 



C **5 J 



Unhappily for the caufe of virtue, the 
fober part of mankind have not diftin- 
guiftied with fo much accuracy as the 
fubjeft required. They have fometimes 
involved in the fame condemnation an 
eccaflonal retreat from bufinefs and a life 
of indolence. With equal feverity they 
have protefted againft the gay diverfions 
of a leifure hour, and an habitual courfe 
of diffipation. Such indifcriminate cen- 
fure has produced a very bad effed. It - 
has implanted in the young mind an 
inveterate prejudice againft the perfons, 
the counfels, and example of thofe, who 
were aftuated by no other principle 
than a generous concern for the fifing 
generation. 

You will, therefore, remember that I 
am now complaining only of that thought- 
lefs, riotous, expenfive, and difllpated 
mode of living, which unfits men no lefs 
for civil fociety, than for the kingdom of 
heaven. When a youth is tempted ta 
negleft his bufinefs for pleafure ; when 
midnight revels impair his conftitution ; 
and when he indulges to any Ipecies of 
intemperate exceffes, he then falls into 
the fnare, which is laid more immediately 
for young perfons. Satan has gained the 
L 2 victory 



C 126 ] 



vi&ory which he ufually meditates againft 
fuch obje&s. 

Thus have I pointed out fome of the 
impurities of which a young man is exhort- 
ed to cleanfe his way. He is to correal a 
light, vain, and foolifh way of talking 
upon fubje£ts of a religious . nature. He 
is to grow more faving of his time ; and 
to redeem (if poffible) the moments he 
has loft. If hitherto he has wafted 
his fubftance in riotous living, or his 
health in fenfual exceffes, he is to form 
new habits, and fuch as are more be- 
coming the dignity of human nature- 
In fhort, he is to cleanfe his way of every 
moral impurity : to get the better of 
every vicious inclination ; and to fubdue 
every luft which may war againft the 
foul. This is his duty : the queftion 
now is, how thefe ends may be effected ? 

And to this we have an anfwev in the 
text. * A young man, fays the pfalmift, 
may cleanfe his way by taking heed thereto 
according to God's word. The f acred writ- 
ings exhort perfons of every defcription 
to confider the nature and tendency of 
their conduft. " Thus faith the Lord of 
hofts, confider your ways/' — is an admo- 
nition which occurs in many parts of the 
fcripture ; and inconfideration is a charge 

frequently 



[ "7 2 



frequently brought againft habitual tranf- 
greffors. My people doth not confider, is an 
expreflion which God himfelf ufes, when 
characterizing his own nation. 

Thus indifpofed to ferious reflection, 
mankind are frequently adrnonilhed to 
take heed to their ways ; to compare 
them with the known rule of duty ; and 
to trace their confequences both here and 
hereafter. Among others, young men 
are exhorted in this ftrain. Ia order to 
correal any thing that may be amifs, they 
are particularly admonifhed to take a 
cool, deliberate, and impartial view of 
their a&ions. This, it is fuppbfed, will 
be divinely efficacious in fubduing bad 
habits, and implanting good ones. 

In the Firji place, by taking heed to his 
ways, a youth will be naturally cured of 
that impiety and irreverence which take 
the lead among early vices. He will alk 
himfelf, what poflible advantage can ac- 
crue from making light of religion ? 
Suppofe I infult the opinions, and wound 
the feelings, of its ferious profelfors, will 
my pertnefs raife my charader, or pro- 
mote my intereft in the world ? Shall I 
be efteemed more wife, more learned, or 
more witty on account of my profanenefs ? 
No : becaufe fome of the greateft fools are 

among 



[ i*8 1 



among the greateft fcoffers. Why then 
fhould I incur the certain contempt of my 
betters, give offence to the fober part of 
mankind, difgrace a parent, and offend 
the Author of my being, when no poffible 
advantage can be derived from fuch impi- 
ous behaviour ? Religion may be, it un- 
doubtedly is, a momentous reality. Gam- 
mon prudence, therefore, if I have any y 
will difpofe me to treat religion with re- 
fpecl j for which reafon, I mean to enter 
on a new courfe of behaviour* Profeffing 
to be wife, I will no more a£t the part of 
a fool. My tongue in future fhall be 
reftrained by the laws of decency and pro- 
priety ; and by the utmoft circumfpe&ion 
for the time to come, I will endeavour to 
atone for my paft mifbehaviour. Into 
this train of refle&ion would a young 
man naturally fall, who fliould take heed- 
to his ways according to God's word. 

Secondly.— Let us fuppofe a youth, un- 
aware of the value of time, had lived 
hitherto in habits of idlenefs, the fame 
attention to his manner of living would 
produce the fame effeft. Reviewing the 
many days, months, and years, which 
had been worfe than loft, he would be 
led to exclaim, to what purpofe is all this 
wafte of a fhort and tranfitory life ? On 

fuch. 



[ I2 9 ] 



fuch a treafure as time, why have I fet no 
greater value ? I am now entering the 
world, but what are my qualifications to 
difcharge the various duties of a worthy 
member of fociety ? Is my mind fufficient- 
ly informed ? Do I know any thing of 
mankind ? Have I that acquaintance with 
books, which has become neceffary in an 
enlightened age, and among an inquifitive 
people ? Have I qualified myfelf for bufi- 
nefs ? To thefe queftions I am furnifhed 
with a ready, but moft unfavourable 
anfwer. I am but too confcious of my 
d€ficiency in all thofe branches, in which 
a youth of fpirit would wifli to excel ; 
my errour, therefore, muft be repaired 
without delay. In proportion to my paft 
indolence, I muft be active in future ; 
and I muft inftantly prepare for feme 
ufeful and honourable profefiion, that my 
friends may not be afhamed of me, nor 
fociety blulh at fo unworthy a member. 

Thirdly. — -By taking heed to his way, a 
young man would be cleanfed of a vio- 
lent paffion for fenfual and intemperate 
gratifications ; he would be cured of the 
love of pleafure ; and a difpofition to 
wafte his fubftance in riotous living would, 
by this rational procedure, be abfolutely 
cxtinguiftied. He would refleft within 

himfelf. 



C i3° 1 



Mmfelf, I was not born merely to eat^ 
drink, and enjoy myfelf. My fubftance 
was not given me that I might fquander 
it in amufernents. Nor was I originally 
bleft with health, that, by a courfe of high; 
and irregular living, I might try the vig- 
our of my conftitution ! What am I to do 
when my fubftance is fpent, and my con- 
ftitution exkaufted ? What courfe am I to- 
take, when, with an unabated love of 
pleafure, I have loft all the means of grati- 
fication ? Shall I fallen myfelf upon the 
prudent and induftrious, and devour the: 
fruits of their labours ? Shall I flatter the 
vanity of fome great man in order to 
drink of his cup, and feaft at his table ?; 
Shall I receive protection from fociety,- 
without rendering any return ? No : my 
fpirit is too great to lie under the burden of- 
fuch a debt j I will fhow myfelf a reafon- 
able being. The time paft has been facri- 
ficed : the time to gome fiiall be improved* 
To be a good member of fociety, and a 
good chriftian, fhall be the only object of 
my future ambition,. 

In my mind there is no doubt, that 
fuch an attention to his condudt would 
produce thefe reflections in the mind of 
a fenfible youth ; and that thefe reflec- 
tions would be attended with the beft> 

» efle(5t<» • 



effecl. I would, therefore, earneftly re- 
commend my young friends to take heed 
to their way according to the divine word* 
Examine thofe writings, which are faid to 
contain your duty, and to reveal your 
future deftination. Inquire what the 
Father, and the Saviour of mankind ex- 
pert from perfons of your landing. 
Having difcovered your duty, try your 
behaviour by its unerring rules. In the 
gofpel do you find any thing that will 
countenance the liberty which fome pro- 
fanely take with facred things ? Is any 
countenance given to idlenefs and diffi- 
pation ? Does the religion of Jefus fur- 
nifh any apology for rioting and drunken- 
nefs, chambering and wantonnefs ? Does 
it hold out any defirable profpect to thofe 
who are guilty of thefe things ? by no 
means : its invariable language is, that 
fuch as offend in this manner fhall not 
inherit the kingdom of God, Whether 
they be young or old, they are declared 
unfit, as well as unworthy of the heav- 
enly bleflTednefs. 

You will, therefore, pay an immediate 
attention to your way, and ufe every 
appointed mean to cleanfe it of all impu- 
rity. Confider how you are now em- 
ploying the time and talents which God 

hath 



C ] 



hath beftowed upon you. Are you lay- 
ing a foundation for a life of honour and 
ufefulnefs in the world, or a foundation 
for future fhame and difgrace ? If you 
are doing well, go on ; we wifti you 
God fpeed. May your early virtue re- 
ceive every encouragement. Under its 
influence, you will have that peace, which 
paffeth all underftanding, which may God 
grant through jefus Chrift. Amen. 




I m 1 



e?mon vm 



OUR CREATOR TO BE REMEMBERED 

IN YOUTH. 



ECCLESIASTES, xn. i. 

REMEMBER NOW THY CREATOR IN THE DAYS OF 
THY YOUTH, WHILE THE EVIL DAYS COME 
NOT, NOR THE YEARS DRAW NIGH, WHEN 
THOU SHALT SAY, I HATE NO PLEASURE IN 
THEM. 



1 HE feafon of youth is of all others 
moft expofed to the fnares and tempta- 
tions of a deceitful world ; to the domin- 
ion of the lufts, appetites, and paflions ; 
and to the crafty wiles of " that roaring 
lion who is feeking whom he may de- 
vour." Unpra&ifed in the arts of that 
grand foe, heedlefs of the prefent effefts, 
and regardlefs of the future confequences 
of their folly ? they pafs on, " as the ox to 
the flaughter ; and as the bird hafteth to 
the toil, not knowing that it is for life/ 5 
M .ft 



I 1 34 ] 



It is a melancholy truth, that in the 
fpring of life, few are difpofed to concern 
themfelves with the affairs of religion or 
another world. Notwithftanding the 
repeated admonitions, rebukes, and warn- 
ings from God, his word, and providence, 
they wantonly defer the one thing needful 
to a future day, when they can take pleafure 
in it. They imagine, they have juft en- 
tered upon the ftage of pleafure ; upon a 
round of uninterrupted delights ; that 
religion is of a moping, melancholy, unfo- 
cial nature ; a fit companion only to 
decrepid old age, and an inveterate enemy 
to all prefent enjoyment : that to court 
an acquaintance with it, ere the evil days 
came on, were at once fhaking hands 
with folitary gloom, filence, and defpair ! 

But however regardlefs of their Creator 
many may be, in the days of their youth, 
they ftill refolve to " confider of their 
ways, to die the death of the righteous, 
and to have their latter end like his." 
Few have ever fo hardened their hearts, 
blinded their eyes, or ftupified their con- 
fciences, as not to form fuch refolutions 
in their cooler moments. " To break off 
their fins by righteoufnefs, and their ini- 
quities by turning to God to repent and 
reform in fome future period, is the fixed 

determination 



C *35 3 



determination even of the moft thought- 
lefs, idle and profane. But the misfor- 
tune is, they are for procraftinating this 
important work, not to fet about it while 
it is called to-day j by means of which, 
many are " hardened through the deceit- 
fulnefe of fin. 55 By habitually indulging 
the defires of the fleflx and the mind, and 
gratifying thofe lulls which war againft 
the foul, the confcience becomes feared 
as with a hot iron, the moral fenfe awfully 
impaired, and the whole man given up to 
" work uncleannefs with all poflible greed- 
inefs." Such is the nature of criminal 
indulgences, when once the law in our 
members has acquired a habit of triumph- 
ing over the law of the mind, " though 
we would do good, evil will be prefent 
with us." 

You cannot then but perceive the great 
importance of the caution in the text, 
Remember now thy Creator in the days of thy 
youth. And you, my young friends, muft 
feel your/elves peculiarly interefted in it. 
Never was there greater need of fuch a 
caution than at this prefent day. Never 
did vice of every fpecies make larger 
ftrides towards universal dominion ; never 
had immorality of every kind greater 
power to run and be glorified ! 

You 



£ »3« 1 



You will, therefore, permit me to a<J~ 
eirefs myfelf to you in the following dif- 
courfe ; and you will favour me with 
that attention which fuch a fubjeft con- 
feffedly deferves. Perhaps you may think 
that advice of this nature would proceed 
with a better grace, with greater force 
and energy, from more aged lips. I will 
not pretend to deny it ; but fure I am, it 
could not proceed from a heart more 
fincerely interefted in your welfare ; from 
a foul more intirely devoted to your fer- 
vice. My confcience bears me witnefs, 
that my prayer to God for you is, — 
" That you may remember him, your 
Creator, in the days of your youth, while 
the evil days come not, nor the years 
draw nigh, when ye fhall fay, w r e have no 
pleafure in them," — that you may flee 
finful lufts,— -be fober minded, chafte and 
temperate, — that you may pafs through 
life with reputation, and dignity, — finifli 
your courfe with joy,— and at length 
receive that crown, which God the right- 
eous Judge hath promifed to beftow. 

There can be no difficulty in deter- 
mining to whom this addrefs in the text is 
dire&ed. We all know what is meant by 
the feafon of youth. I need not, there-* 
fore-, inquire at what precife age it begins, 



I m 1 



and where it as precifely terminates* 
Suffice it to fav, that this difcourfe is 
principally calculated for thofe who are 
juft entering or entered on life ; who 
expect to fee many good days ; and look 
forward with the molt delightful expecta- 
tions towards years to come : for fuch it 
is, who are moft expofed to be led aftray, 
captivated by Satan, the prince of darknefe, 
at his will. 

In further difcourfing upon this fubject, 
we fhall then, in the firft place, inquire 
into the particular duties involved in the 
general caution, " to remember our Creator 
in the days of our youth" 

And, Secondly ^ the motives, reafons, and 
arguments which enforce this upon us i$ 
the fpring of life, ere the evil days come, in 
which we can take no pleafure. 

Fir/Z. — We are to remember our Creator 
in the days of our youth. That is, in other 
words, we are to devote ourfelves, our 
time, our talents, our powers, faculties, 
and all we have, to God and his fervice. 
We are to make his glory the great objedl 
of all our purfuits ; — and whatever we 
do, whether we eat or drink, we are to 
do all to the honour of his name. Agree- 
ably to the advice of David, " we are to 
know the God of our fathers, and to ferve 
M 2 him 



him with a perfect heart and a willing 
mind." " For the Lord fearcheth all 
hearts, and underftandeth all the imagin- 
ations of the thoughts j if we feek him, 
he will be found of us ; if we forfake 
him, he will caft us off forever." Similar * 
to which alfo is the language of the preach- 
er, — cc Rejoice, O young man, in thy 
youth ; and let thy heart cheer thee in 
the days of thy youth, and walk in the 
ways of thy heart, and in the light of 
thine eyes ; but know thou, that for alt 
thefe things, God will bring thee into 
judgment." And in like manner the 
apoftle " exhorts us to be fober minded^ 
to flee youthful lufts," &c. Why are 
young people thus particularly fingled out 
were it not that they are eminently expofed 
to forget their Creator, to indulge to 
fenfual gratifications, and to be " lovers 
of pleafure, more than lovers of God" ¥ 
But as this is an injunction of great and 
folemn importance, we fhall, agreeably to 
the plan propofed, confider it more dif- 
tinftly. . 

" Remember now thy Creator in* the days 
of thy youth." The firft and moft obvious 
fenfe of thefe words is, that we are not to 
forget there is fucli a being as God, who 
fpake us and all things into exiftence j 

who 



- C l 39 1 

• 

who breathed into our noftrils the breatht 
of life ; who furniflied us with intelligence 
and every faculty fuited to our nature ; 
who is our parent, guardian, and bene- 
factor ; who is the author of " every 
good and perfect gift. 55 Neither is this 
exhortation chargeable with impertinence. 
How often do we, in our youthful days, 
live, as it were, without God in the world ? 
We fcarcely feem to recoiled that there is 
any thing, throughout the whole circuit 
of exiftence, worthy our attention, except- 
ing ourfelves ; that there is a God that 
we Jhould fer-ve him ; and much lefs, any 
profit, jhould we pray unto him ! 

In the text, then, we are firft reminded, 
that we have a Creator every way worthy 
our fpecial notice. That this is a truth 
capable of demonftration, you will not 
pretend to difpute. You need not alk, 
" who will go up to heaven to bring him 
down from thence ; nor defcend into the 
deep to bring him up from thence ; he is 
not far from each of you j for in him you 
live, move, and have your being." 

However, it is not fufficient to know 
the God of our fathers merely in this 
view ; but we are to remember him with 
love, fincerity, and gratitude. We are 
to recoiled the innumerable obligations 

we 



I J 40 J 



we are under to him for life, breath, and 
all things. "We muft confider him as the 
author of every comfort ; undefervedly 
good to all ; and bellowing his mercies 
indifcriminately upon all his works. And 
from fuch a fenfe and view of his perfec- 
tions, we muft feel ourfelves difpofed to 
love him with our whole heart, ftrength, 
and mind. 

But we are not to ftop here. If we 
would remember our Creator, according to 
the fpirit of the text, it muft be intirely 
in the way of unreferved obedience. 
What avails it to profefs to know God*, 
unlefs we worfhip and ferve him as God ; 
pay him that unfeigned refpeft which is 
due to his character ; that homage to 
which he has an unalienable right ? It is 
with thefe fervices he is well pleafed. It 
is not fufficient that we acknowledge his 
exiftence ; for the devils themfelves do' 
as much, and tremble. It is not enough 
at times to indulge a grateful refentment y 
but the tide of gratitude muft be continu- 
ally riling within us. It will not fuffice 
that we juft not forget him ; but we muft 
regard him as the only objeft of our fu~ 
preme love, reverence and obedience.— 
There muft be nothing to us in heaven 

like him 9 nor on earth to be defired in 

preference 



C 141 3 



preference to him. In fhort, if we would 
remember our Creator agreeably to the full 
extent of the precept, we mult come up 
as near as pofiible to the ftandard of the 
chriftian character. That fyftem of doc- 
trines and precepts, which conftitutes the 
gofpel, muft be our great directory, the 
invariable rule of all our lives, and our 
meditation day and night. In imitation 
of its Author, we muft be " holy, harm- 
lefs, undefiled, and feparate from finners." 
Like him, we muft aim, as we grow in 
ftature, to grow alfo in favour with God 
and man. To difcharge all our refpe&ive 
duties with fidelity, and as far as poffible 
" walk in all the commandments and 
ordinances blameiefs." Every injunction, 
whether refpeding God, our neighbour, 
or ourfelves, is fummarily comprehended 
in that of remembering our Creator ; and 
we muft keep the whole law, without 
wilfully tranfgrefling one point, if we 
would teftify that regard for him which 
his perfections, and our obligations, con- 
cur to demand. 

But how finfully deficient are all ages 
and characters, but more efpecially thofe 
of youth, in the duties above mentioned ! 
Is it not eminently the language of their 
hearts,—-" What is the Almighty, that 

we 



L M* 1 



we fiiould ferve him, and what profit 
fhould we have, if we fliould pray unto 
him ? Depart from us, for we defire not 
the knowledge of thy ways/ 5 How 
rarely do they niffer a ferious thought to 
enter their minds ? And when reflections 
of fuch a nature force themfelves upon 
their notice, do they not difmifs them to 
a more convenient opportunity ? How 
are they difpofed to poftpone the bufinefe 
of religion, and make void its demands 
by the moft trifling excufes ? To caft 
contempt upon their father, prote&or, 
and friend, and, bafely difingenuous, to 
cc forfake the fountain of living waters, 
and lightly efteem the rock of their falva- 
tion." Thus, amid the variety of purfuits 
which incefifantly employ their time and 
attention, how fmall a portion of either 
are devoted to the honour and happinefs 
of their immortal fouls ? Such a mode of 
conduct is not more difingenuous than it is- 
dangerous. For they who refufe to offer 
to God their firji fruits^ run the moft 
dreadful hazard ; they are hourly expofed 
to the arreft of death, and to be hurried 
away to their long home, with all their 
" imperfections on their heads/' 

But this leads to the Second confider- 
ation, which was, the motives, reafons, 

and 



C H3 ] 



and arguments, which inforce the duty 
in the text, before " thofe evil days come, 
in which we fhall fay, we take no pleafure 
in them." 

And a very important argument in fa- 
vour of an early dedication to God, is the 
fingular beauty r , and amiable excellence of reli- 
gion in a youthful character. Religion, it is 
true, fhines with unparalleled luftre 
wherever it be found ; but early piety is 
peculiarly pleafing, both in the fight of 
God and man. There is fomething inex- 
prefiibly ftriking in it ; at the very time 
it rejoices the thoughtful, it does not fail 
to move the moft thoughtlefs and profane. 
While thefe laft may affect to deride it, 
they but too plainly difcover a confcious 
inferiority whenever they are in its pret- 
ence. But God alfo has been pleafed to 
encourage young converts with the promife 
of his diftinguilhed regards. He will nev- 
er " forget the kindnefs of their youth" 
he will " love them that love him, and 
fuch as feek him early ftiall find him." 
The youngeft of our Lord's apoftles was his 
favourite ; and the bleffed Jefus teftified 
an uncommon regard for the young man who 
inquired of him " what he ftiould do to 
be faved ?" We can, therefore, entertain 
no kind of doubt, but the dedication of 

our 



[ H4 ] 

ouf youthful capacities to the fervice of God 
and religion, is a facrifice, with which he 
will be well pleafed. 

But, fecondlj) it is of infinite advantage 
to remember our Creator in the days of our 
youth. It certainly guards us againft many 
inconveniences, by creating us friends out 
of the mammon of unrighteoufnefs. Bad 
as the world is, the moft vicious are gen- 
erally difpofed to favour and protect a 
virtuous character. " For who is he that 
will harm fuch as are followers of that 
which is good." To confecrate the bloom 
of our youth to the practice of thofe things 
which are juft, true, and pure, will there- 
fore advantage us in many outward re- 
fpefts. And hence the obfervation of the 
wife man : " Happy is he that findeth 
wifdom, and he that getteth underftand- 
ing ; length of days is in her right 
hand, and in her left, riches and honour. 
Her ways are ways of pleafantnefs, and 
all her paths are peace." None have 
a fairer profpecfc of palling through life 
with dignity, honour and reputation, 
than fuch as " remember their Creator in 
the days of their youth." Befides, fuch 
have the ftrongeft reafon to conclude, that 
God will take them under his peculiar 
care, provide for all their wants, fupport 

them 



C 145 3 

them under every difficulty, guard them 
from every danger, guide them by his 
counfel, and continually cheer them with 
the fmiles of his providence ; not to men- 
tion the natural tendency of an early 
courfe of religious obedience,— to length- 
en our days, and render them eafy, com* 
fortable, and happy. Whofoever then 
would love life, and fee many good days, 
let him keep himfelf from evil, and re- 
ftrain his feet from every falfe way. Let 
him ferve the Lord with a perfect heart, 
and fubmit to his commands with a wil- 
ling mind ; fo fhall he find a refuge in 
every trouble, and a prefent help in every 
time of need. 

But this early confecration to God, and 
his fervice, will alfo redound infinitely to 
our advantage, confidered in a moral and 
Jpiritual view. It will fecure to us our 
own felf-enjoyment, by preferving us 
from thofe ftings of confeience, and that 
wounded fpirit which none can bean 
We fhall enjoy an inward eafe, and heart- 
felt fatisfaction ; a happinefs which could 
be exceeded only by the joys of heaven. 
Amid the various troubles and trials of 
life, we fhall poffefs ourfelves without 
diftraction, knowing we have every thing 
to hope from Him who is our friend and 
N - everlafting 



[ 146 ] 



everlafting portion. And further, we fhall, 
by fo feafonable an attention to the bufinefs 
of religion, make the greatefl progrefs in 
virtue and holinefs, till we at length ar- 
rive at the ftature of perfeft men in Chrift. 
We fhall early attain the pardon of our 
fins, the favour and friendfhip of our 
Maker, an adoption into his family, and 
a title to all the privileges of the fans of 
God. And are thefe bleffings few, light, 
or fmall ? Is there any thing on earth 
worthy to be compared to them ? To 
have our iniquities forgiven and our fins 
covered ; — to be of that number to whom 
it fliall be the Father's good pleafure to 
give the kingdom, muft furely be a fource 
of happinefs, far tranfcending all the joys 
of fenfe. 

But, thirdly ; a ftill greater advantage, 
refulting from a conformity to the admo- 
nition in the text, is the more abundant 
entrance which it will adminifter to us 
into the kingdom of the Redeemer. If 
revelation is to be regarded, we may de- 
pend upon it as a truth, that there are 
different degrees of glory in that holy and 
blelfed place. And it is certain, that fuch 
as have made it the concern of their 
whole lives to keep the divine command- 
ments, will have a right to richeft fruit 

on 



£ 147 ] 

©n the tree of life ; to the moft exalted 
ftation in the paradife on high. 

Of thofe many manfions in our Father's 
houfe, they will have a firft choice ; they 
will fhine as the fun in the firmament, 
while others refemble the ftars only in 
' thofe regions of glory : for early converts, 
we may well fuppofe, beft fitted for fuch 
fuperiour enjoyments* They who have 
made the greateft advances in grace and 
holinefs, who have brought forth moft 
fruit unto God, will enter upon the joys 
of heaven with a relifh every way fuited 
to that perfeft ftate. Having been faith- 
ful in a few things, they will then be 
invefted with the rule over many things ; 
having gained ten talents, they will fhare 
a proportionable reward ; in as much as 
they have been more ftedfaft, immoveable, 
and induftrious than others, fo {hall they be 
honoured with a " far more exceeding 
and eternal weight of glory." 

Thus I have attempted to give you a 
brief defcription of the advantages of early 
piety ; of remembering the Creator in the 
days of our youth. You muft perceive that 
religion ftiines with diftinguiflied luftre 
in that feafon of life. A young christian?— 
how excellent, how amiable a character ! 
you cannot be ignorant alfo that it will 

greatly 



t 14* ] 

greatly advance your temporal intereft ^ 
that it has the " promife of the life which 
now is, as well as that which is to come :**' 
neither can you be infenfible of that ex- 
ceeding great reward which is referved 
for fuch, in the heavenly world. Can 
you then defire any greater inducements 
to engage you to dedicate yourfelves, your 
fouls, and all within you, to God and 
religion ? Are not length of days, riches 
and honour, and immortal felkity in the 
divine prefence, worthy your purfuit 
Are any of the pleafures of fenfe to be 
compared with that glory which ftiajl be 
revealed ? 

Refolve then, I intreat you, to prefent 
your bodies a living faerifice, to give 
them up as willing infiruments to pro- 
mote the declarative glory of God ; and 
make hafte, delay not to put your refolu- 
tion into praftice. 

But if, notwithftanding the exhorta-. 
tions, warnings, and encouragements of 
God, you ftill continue to defpife his law, 
profane his name, and turn his grace rnto 
wantonnefs, your behaviour will at leaft 
be chargeable with dilingenuity and ralh- 
nefs ; for what could be more ingrateful, 
what could argue a viler difpofkion, than 
to forfake him to whom you are under 

fuch 



I l 49 1 



iuch obligations ? Is not the Former of 
your bodies, the Father of your fpirits, 
and the Redeemer of your fouls, is not he 
worthy fome kind of notice and regard I 
Can you have the confidence to expect 
his care and protection when your whole 
lives are virtually a denial of his very 
exiftence ? Even the brute creation are a 
reflection upon your ingenuoufnefs, for the 
ox knoweth his owner, and the defpicable 
afs his mafter's crib - r the very loweft 
order of animals feems to have fame kind 
partiality for the hand that feeds them ; 
it is " you only that know not, you that 
do not eonfider.*' Upon what principles 
can you juftify fuch behaviour to your 
reafon and confcience ? Where is your 
gratitude ? where is your fenfibility ? 
where is honour ; the three fafhionable 
virtues of the prefent day r " O loft to 
virtue, loft to manly thought," loft to 
every thing noble, generous and good, to 
Jbrfake your Patron and your Friend ; to 
regard your everlafting portion with a 
eold indifference, or a ftupid infenfibility ! 

But fuch actions are not only vile, and 
difmgenuous, but rafh 3 and dangerous to 
the laft degree. How foon may the 
night of death furprife you ? How foon 
may you be hurried to that world, where 
N 2 tears 



C *$o 3 

tears will not avail, all groans will be 
rejected, and where repentance will be 
without fuccefs ? You cannot affure your- 
felves, that even this night your fouls 
fhall not be required of you. The king 
of terrours extends his wide dominion 
over all mankind. The young and old 
equally bow to his fceptre. Neither the 
fmiles of youth, nor charms of beauty, are 
a defence againft his attacks. Take a 
circle among the tombs, and only confult 
the monuments of the dead, and you will 
fee, as Job fays, that " many die in their 
full ftrength, being wholly at eafe and 
quiet, their breafts full of milk, and their 
bones moiftened with marrow/ 3 To 
many fuch of youthful acquaintance, you 
may have paid the laft tribute ; and many 
others, in the prime and flower of their days; 
are continually paffing off the ftage ; and 
fhall not fuch inftances of mortality alarm 
your fears,, and difpofe you to confider- 
ation ? What affurance have you that 
the fame fate will not be your own ? 

If thefe things then are even fo, what 
manner of perfons ought you to be ? Is it 
not ftupidity, is it not folly and madnefs, 
to leave the vaft concerns of eternity to 
the mercy, perhaps, of one moment ? 
This " procraftination is the thief of 

time 



[ i5i 1 



time } u it will imperceptibly fteal upon 
year after year, and for the fame reafon 
you neglected the care of your fouls yefler- 
day, you may to-day and for even The 
wife man obferves, there is a feafon for all 
things ; to weep and to rejoice, to labour 
and to relax j but when is there a more 
convenient feafon for the bufinefs of reli- 
gion, than when the powers of both body 
and mind are lively, vigourous and aftive ? 
" This is the accepted time, this the day 
of falvation." What diftraction then to 
defer it, till the memory becomes weak, 
the refolution feeble, and the executive 
powers unfit for action. 

But further ; — Unlefs we confider of 
our ways in the early part of life, it is 
more than probable we lhall go off the 
ftage utterly unacquainted with, the 
" things which belong to our peace." 
In our tender years, the mind is eafily 
impreffed, the confcience roufed, and the 
will and afFe&ions moved and directed j 
but this is not the cafe as we advance 
toward maturity. Vicious habits harden 
the heart, blind the eyes, and ftup>*y the 
confcience ; hence it is, that fuch, as have 
long perfevered in a courfe of lin, are 
feldom difpofed to confecrate themfelves 
to God, even when thofe evil days come, 

in 



[ J 



in which they can take no pleafure. It is 
the nature of fin, to blunt the moral fenfe, 
and overturn the influence and authority 
of confcience j: " to fpeak peace to the 
mind, which ought to know no peace 
and to render it proof againft all the invi- 
tations of virtue and religion. Agreeably 
to this, is the admonition of the apoftle : 
" Exhort one another daily while it is 
called to-day, left any of you be hardened 
through the deceitfulnefs of fin." If it is* 
poffible y it is very improbable that a man 
fhould be born when he is old. " He mi^ht 
almoft as foon enter his mother's womb 
a fecond time, and be bornJ" 

Let thefe confiderations, therefore, de- 
termine you to feek " the Lord while he 
may be found, and to call upon him while 
he is near." Let nothing prevail with 
you to defer the important work. Suffer 
not yourfelves to indulge a meaner flame, 
till you have firft loved him. Secure an 
intereft in the Redeemer in preference to 
any worldly intereft ; and whatever you 
do, remember your Creator. " To know 
the God of your fathers, and to ferve him 
with a perfeft heart, and a willing mind," 
will afford you a fatisfa&ion which the 
world can neither give, nor take away. 

Religion^ my young friends, is not that 

formidable 



Z *53 1 



formidable objeft which perhaps your af- 
frighted imaginations would make it, 
Did it, in any fenfe, anfwer to the charac r 
ter drawn by its enemies ; did it refemble 
that, exhibited by its miftaken friends ; 
I fliould not wonder you flood aloof. 
Who would concern himfelf with fuch a 
religion, till the common feelings of hu- 
manity had left him ? 

But the religion of Jefus is effentially 
different. Confult the New-Teftarnent 
with impartiality and candour, and point 
out the doftrine or precept which looks 
like an infult upon your reafon or under- 
landing. Where is the man but will 
acknowledge, in his cooler moments, that 
it is an excellent fyftem, wifely framed to 
promote our beft in ter eft, and to advance 
the happinefs both of fociety and the in- 
dividual ? This, eveu its worft enemies 
have the generofity to acknowledge ; but 
your misfortune is, that you form your 
ideas of its genius and nature, not from 
the glorious gofpel itfelf, but certain ex- 
travagant characters among its profefTorSo 
From fome oddities peculiar to them, 
you draw a ftrange portrait of the reli- 
gion they profefs ; but how unreafonable 
a conclusion this ! It were far more phi- 
lofoghical to charge it to the air they 

breathe^ 



C *54 ] 

breathe, the food they eat, or the raiment 
with which they are clothed. Befides, 
with what propriety can you go to fuch 
charafters for an idea of chriftianity ? 
Who thinks of confulting an hofpital for 
the healthinefs of a climate, or a high 
way for the juftice and honeity of its in- 
habitants ? The writings, and the only 
writings, which will lead you to juft con- 
ceptions of the chriftian religion, are the 
holy fcriptures. We are not to inquire, 
what fay the fathers ? or, what praftife 
the moderns ? but, what do the plain 
fcriptures teach and inculcate ? And if 
you go through them with fimplicity and 
godly fincerity, you will find a religion, 
which may of all others beft merit your 
favourable regards ; a religion, according 
to the language of the heathen, u necef- 
" fary to the young ; to the aged, com- 
" fortable ; to the poor, wealth ; to the 
" rich, an ornament ; to the fortunate, an 
u honour j ennobling to the flave ; and 
" exalting to nobility itfelf. r> This is the 
religion which we preach, and which, we 
pray God, you may heartily receive. We 
want to lay no other reftraints upon you, 
than that you refrain from a few necef- 
fary things, from thofe fleflily lufts that 
war againft the foul, from thofe vices 

which 



[ *55 3 



which debafe your natures, difturb your 
prefent enjoyments, and unfit you for 
that happinefs, for which you were de- 
figned. " Do yourfelves no harm," is 
the fum and fubftance of the precepts of 
the gofpel. 

How unreafonable, then, the fuppo- 
fition, that to remember your Creator in the 
days of your youth ^ is at once to deny your- 
felves every earthly comfort ? Mifta- 
ken creatures ! the very end of religion 
is to make you happy ; happy in this 
world, and infinitely fo beyond the 
grave. Who, in the name of God, has 
a right to rejoice, if the true chriftian has 
not ? What can poffibly interrupt his en- 
joyments, whofe parent is the King of 
heaven ; his patron the everlafting Fath- 
er ; whofe God is the Lord ? Though 
creature comforts fail, ftill thefe confid- 
erations muft be an inexhauftible fource 
of joy, joy unfpeakable and full of glory ! 

Should you reverfe the fuppofition, 
that all who were under Jin, were ftr an- 
gers to enjoyment, you would not mif- 
take the truth. The wicked are juftly 
compared " to the troubled fea which 
knoweth no reft." In the midft of fen- 
fual gratifications, how often does that 
tormentor within difturb you with tem- 
perance 



t 156 ] 



perance and the judgment to comet 
And though you difmifs fuch thoughts to 
a mere convenient feafon, how will they 
return upon you, and moleft your gay eft 
moments ! But leaving the future confe- 
quences out of the qiieftion, what fruit 
have you from thofe things whereof you 
ought at all times to be alhamed ! Does 
it, upon refle&ion, afford you any pleaf- 
ure, that you have indulged the paffions 
at the expenfe of reafon, the diftinguifh- 
ing ornament of your nature ? That you 
have fubftituted evil for good, or good 
for evil ; that you have confounded light 
with darknefs, and darknefs with light ? 
Do you feel a confcious dignity when, 
quitting your own kind, you participate 
in their enjoyments with the brute crea- 
tion ? But I do them an injury ; they 
anfwer the ends of their being ; they in- 
dulge no lufts that war againft their 
peace ; they crop the tender herb, and 
flake their thirft at the cool ftream* 

What then can you promife yourfelves, 
if a vicious life " has neither the promife 
of the life which now is, nor of that 
which is to come" ? Give the matter a 
ferious examination, and then afk your 
hearts, whether it were not better, being 
created but little lower than the angels, 

to 



C 157 ] 



to afpire after a happinefs inferiour only 
to theirs ? 

I am very fenfible of the peculiar difacU 
vantages to which the riling generation is 
unhappily fubje&ed. We come upon the 
Itage at a time, when every thing that 
looks like religion is turned out of fociety. 
Immorality is no longer that monfter of 
hideous mein ; the unprofitable works of 
darknefs have left their native cell, and 
appear unmafked at noon day ; infidelity 
increafes and multiplies ; and atheifm, is 
no longer a Angularity ! Under fuch dif- 
couragements, no wonder few have fuf- 
ficient fteadinefs to ftand amid the crowds, 
and not be carried with the throng. 

But notwithftanding the contagion of 
iil example, there are, we have reafon to 
think, who remember their Creator in the 
days of their youth ; fome, even in this 
fociety, whofe hearts, as far as we can 
form a judgment, are apparently right 
with God. And I would ceafe not to 
make mention of them in my prayers, 
giving thanks to the Father of our Lord 
Jefus Chrift, that they have been awaked 
to a ferious confideration, and that their 
faith is fpoken of with decency and re- 
fpect. Would to God their number was 
enlarged, that there were daily added to 
O them 



[ i5« ] 



tliem of fuch as fhall be faved. O that 
he 9 who infpecis and governs the hearts of 
all, would fend down the healthful influ- 
ences of his fpirit, that he would put an 
end to the wickednefs of the wicked, and 
" fill the earth with his own knowledge, 
as the waters fill the fea." 

Upon the whole, let us all be excited 
to thoughtfulnefs and confideration. May 
it be the fober language of our hearts, 
" what fhall we do to be faved ?" May 
we not, by adding iniquity to iniquity, 
treafure up wrath againft the day of 
wrath, and the revelation of the righteous 
judgment of God. What avail the mo- 
mentary joys of time, what avail the 
pleafures of fenfe, if they lead to hell, 
going down to the chambers of death ? 
Can the world, with all its gratifications, 
give you an equivalent for the future 
peace, and everlafting happinefs of your 
immortal fouls ? Be not deceived ; God 
is not mocked ; though the Lord God is 
merciful and gracious, ftill he is a confum- 
ing fire ! he will take vengeance upon 
them who know not his law ; pour upon 
them his indignation and wrath, tribula- 
tion and anguilh, and deftroy them with 
an everlafting definition. 

Knowing then the terrours of the Lord, 

let 



I '59 3 



let us be perfuaded to cleanfe our ways 
by hearkening to his commandments. 
Let us make hafte and delay not ; but do 
with our might what our hands find to 
do. Above all, let us not defer, to a 
dying moment, the vaft concerns of eter- 
nity. We have before conlidered the 
improbability of being brought home in 
advanced age, of being born when we are 
old ; let us, therefore, feek him early, if 
haply we may find him ! The morning 
of our days is a feafon peculiarly favour- 
able ; he loves them, that evidence fo 
feafonable a love for him j and to them 
an entrance fhall be adminiftered moft 
abundantly into the joys of their Lord. 

Finally, my brethren, let not the glare 
of fenfual enjoyments, the world itfelf, 
the fiefli, nor the devil, engrofs that care, 
attention and afFeftion which fhould be 
ultimately placed on your Creator. Make 
yourfelves early acquainted with his divine 
character ; improve with diligence the 
means of grace ; and whatfoever things 
are true, juft, pure, lovely, and of good 
report, if there be any virtue, if there be 
any praife, think on thofe things. 



£ 160 ] 




e?mon ix. 



OBLIGATIONS TO PIETY ARISING FROM 
A RELIGIOUS EDUCATION. 



i CHRONICLES, xxvui. 9* 

KNOW THOU THE GOD OF THY FATHER ;- AN» 
SERVE HIM V/ITH A PERFECT ttEA&f, AND WITH 
A WILLING MIND* 



In this language did David ad- 
drefs his illuftrious fuccelfor, when he 
was on his death-bed, and in hourly ex- 
pectation of appearing before God, and 
giving an account of his adminiftration ft 
He. had %ned his laft will and teftament, 
and fettled the weightier affairs of his 
kingdom ; but ftill he could not leave 
the world, without fuggefting fuch coun- 
iel as, he imagined, might have a good 
effect on his fuccelfor. At a feafon fo 
very folemn, he had reafon to think, that 
his counfel would command unufual at- 
tention ; 



E 161 ] 



tention ; he, therefore, affembled the 
princes of Ifrael, and ail the fuperiour 
officers of his court, that they might hear 
his dying injunction, and be witneffes of 
the temper with which he left the world. 
No fooner had they come into his pres- 
ence, than he addreffed them in the 
words which follow : " Now, therefore, 
in the audience of our God, keep and 
feek all the commandments of the Lord, 
that ye may poffefs this good land, and 
leave it for an inheritance for your chil- 
dren after you forever."" Then turning 
to him, who was to fucceed to the throne, 
he adds : " And thou,^ Solomon, my fon, 
know thou the God of thy father y and 
ferve him with a perfect heart, and a 
willing mind : for the Lord fearcheth all 
hearts, and underftandeth all the imagin- 
ations of the thoughts. If thou feek him, 
he will be found of thee ; but if thou 
forfake him, he will call thee off forever." 

Better counfel could not have been 
given to a young prince ; nor could 
better advice be fuggefted to any, who 
defcended from virtuous and religious 
anceftors ; and who, juft entering on life, 
have their character to form. It is high- 
ly expedient to remind young perfons of 
the moral inductions which they have 
O 2 received «> 



[ 162 ] 



received, and of the example which has 
been fet before them. And it is more 
than ever expedient at this time, becaufe 
an inattention to the concerns of religion, 
and a contempt of the principles and 
praftices of our predeceffors, feem to have 
prevailed to an alarming degree. A vari- 
ety of circumftances has given boldnefs to 
impiety ; and I know of no period, when 
the religious interefts of the riling gener- 
ation demanded a more vigorous fupport* 
than at this day. * 

Under thefe imprefllons, I have chofen- 
the counfel of David as the fubje£t of my 
difcourfe. And my defign is, to urge 
thofe, who have defcended from patents, 
eminent for their piety, to " know the 
God of their fathers ; and to ferve him 
with a perfect heart, and a willing mind." 

And, in the jirjl place, the relation ii* 
which you ftand to perfons of this de- 
fcription, is one argument in favour of 
early piety. Do not, however, mifun- 
derftand me. I do not mean to infmuate,. 
that you fhould blindly adopt their prin- 
ciples, or follow their practices ; nor was 
this the idea of David, when he expreffed 
.himfelf as in the text. He only meant, 
that from experience he could recommend 
religion as a fource of the pureft pleafure* 

as 



C i*3 1 



as the beft guide, as the only effectual fup- 
port in time of adverfity, and an "unfailing 
confolation on the bed of death. And, I 
believe, no one ever made the fame choice, 
without having the fame conviction* 
Could thofe, who, in all ages, have made 
the principles of religion their ftudy, and 
the duties of it their practice, addrefs us 
from another world, they would allure 
us, that in keeping the commandments 
they had found their reward. 

That every generation has a right to 
read and think for itfelf, is unqueftion- 
able* The religious fentiments of our 
fathers are a proper fubje£t of examin- 
ation y and as to their example, we may 
inquire how far it confuted with their 
profeffion* But when we can raife no 
reafonable objection, either to the one or 
the other, we ought to reverence their 
character fo much, as to follow their fteps. 
In confirmation of this remark, we have 
the expoftulation of God himfelf with 
the nation of Ifrael : " Wherefore, I will 
yet plead with you, faith the Lord, and 
with your childrens' children w T ill I plead. 
For pafs over the ifles and fee, conlider 
diligently if there be fuch a thing. Hath 
a nation changed their gods, which are 
no gods ? But my people have changed 

their 



[ 1 64 3 



their glory for that which doth not pro- 
fit." That is, take an impartial view o£ 
the world ; look among the heathen 
nations, and convince yourfelves how 
tenacious they are of the religion of their 
fathers ; but you, in direct oppofition to 
reafon, and the influence of education 9 
have exchanged the true religion for a 
falfe one, — the true God for vanity and 
a lie ! The force of the prophet's argu- 
ment may be eafily perceived. He would 
not be underftood, that pofterity fliould 
adopt all the errours and abfurdities of 
former ages ; but that fo much refpe6l 
is due to the charafter of thofe, wljahave 
gone before us, as not to abandon their 
religious principles, without fufficient 
reafon for fuch condufL If thofe who 
gave us birth were chriftians ; if they 
ferved God with a perfect heart and a 
willing mind, we are under a fpecial obli- 
gation to follow their example. 

Bvt 9 .fecondly the. God of our fathers 
has an additional right to our obedience, 
becaufe we were folemnly^and publicly 
confecrated to his fervice. By virtue of 
a divine inftitution, we were, in infancy* 
received into the family of God ; and 
before many witnefTes, we were fubjecled 
to the laws of a religion, which proceeded 

from, 



[ 1 65 1 



from the Father, was publiflied by the 
Son, and confirmed by the Spirit. That 
parents have a natural right to make this 
confecration, muft be allowed ; nor is it 
any obje&ion, that our inclinations could 
not be confulted. In the nature of things 
it was impoffible, that the furrender 
fliould be our own free act and choice* 
The fame hand, which, without our con- 
fen t, fed and clothed us, placed us within 
the reach of bleffings far more valuable in 
themfelves, and important to us, if the 
whole period of our exiftence be taken 
into confideration ; and if parental au- 
thority was rightfully exercifed in the one 
cafe, why not in the other ? 

Allowing, then, that the early period, 
in which the folemn confecration was 
made, does not fet afide its obligation, 
how can young perfons feel eafy, whilft 
they live in habitual violation of fo facred 
a contract ? Upon what principles will 
they undertake to juftify fuch behaviour ? 
Would you cancel the engagements, into 
which thofe entered, who above all things 
preferred your immortal interefts ? Would 
you retract what they promifed in your 
behalf ? Would you renounce any obli- 
gations to which they fubjected you ? If 
not, be perfuaded to make their a£t your 

own, 



[ ,66 J 



own. Early introduced into the family 
of God, be careful to demean yourfelves as 
his children. Confider how inexcufable 
it muft be in you to live, as the fcripture 
expreffes it, without God ; and to walk : 
according to the courfe of this world. 
Aik your hearts, whether a more ingrate- 
ful return could be made, either to your 
heavenly, or your earthly parents ; and 
realize, that your impiety to the former 
can be equalled only by your contempt of 
the latter, when you practically difavow 
your obligations to lead a fober and vir- 
tuous life. * 

Thirdly ;— the particular ^vantages* 
with which you have been favoured, in 
confequence of your religious connexions, 
give new force to the recommendation in 
the text, Your education has been a 
religious one ; you were early taught the 
way in which you fhould go, that when 
you fliould be old, you might not depart 
from it. As your underftandings opened, 
the facred truths of religion were com- 
municated to them ; you received line 
upon line, and precept on precept. The 
infpired oracles were put into your hands, 
as foon as you were capable of compre- 
hending their inftruclions, or feeling their 
reproofs. You were early taught to rev- 
erence 



C 167 3 

erence the majefty of heaven ; to avoid 
all indecent freedoms with his name ; to 
feek his favour as your chief good ; to 
make known your wants to him as a 
parent, and confide in him as a friend ; 
and to fubmit all your aftions to his laws, 
from a perfuafion, that what he com- 
mands, muft be right ; and what he for- 
bids, fatal to your intereft and happinefs. 
Every meafure has been employed to give 
you a lively fenfe of the infinite import- 
ance of religion, both in regard to the life 
which now is, and alfo that which is to 
come. Such care, you will not deny, was 
uniformly exercifed by thofe, to whom 
God had committed the charge of your 
bodies, and the formation of your minds. 
And do not fuch advantages require an 
adequate return ? Ought not the inftruc- 
tions which you have received, to be 
treafured up in your hearts, and exhibited 
in your lives ? Having thus early known 
your Mailer's will, are you not under 
particular obligations to do it ? Would 
not filial piety, would not common grat- 
itude require fuch fruits of religion as are 
fuited to your period of life, if you prop- 
erly confidered the hand by which the 
feeds of virtue were fown ? Solomon ob- 
ferves, that " a wife fon maketh a glad 

father : n 



1 



[ 168 ] 



father And in another place, he fays, 
" My fon, if thy heart be wife, my heart 
fliall rejoice, even mine : yea, my reins 
lhall be glad when thy lips fpeak right 
things." Were there no other motive to 
retain, and follow the mftructions receiv- 
ed from fuch an authority, I £hou|d think 
the high gratification of an earthly parent 
would be fufiicient to enforce religious 
obedience. 

But further ; — you have not merely 
received a virtuous education, a virtuous 
example has alfo been fet before you. 
You have feen religion extending its influ- 
ence from the head to the heart ; and its 
principal branches reduced to practice. 
You have been accuftomed to expreffions 
of the higheft reverence of the great God, 
of the perfon and revelation of Chrift, of 
facred things in general, and of every ob- 
ject connected with religion. It has been 
your happinefs to hear nothing, which 
would weaken a regard to the truth, or 
in any refpeft pollute the mind. Your 
ears have not been ftiocked by faliehood 
and ilander, and wounded by filthy or 
profane converfation. The language 
which you have heard, and the adiions 
which you have feen, have all tended to 
infpire a reverence of virtue, and to pro- 
duce 



I 169 ] 



tluce a conviction, that obedience is prac- 
ticable. Whatfoever things are juft, true, 
pure, lovely, and of good report, have in- 
vited your attention, by being carried 
into life ; and meeknefs, humility, pa- 
tience, godlinefs, brotherly kindnefs, and 
charity, have been, at the fame time, in- 
culcated and exemplified. 

For thefe reafons, you are under partic- 
ular obligations to know and ferve the 
God of your fathers. How difingenuous 
would it be, on your part, to turn afide 
from a courfe of virtue, when favoured 
with doctrines fo pure, precepts fo perfect, 
and encouraged by examples fo worthy 
of your imitation. What more could 
have been done towards the formation of 
virtuous habits ? Under fuch cultivation, 
ihould you not bring forth the fruits of 
nearly piety, you hazard the utmoft effects 
of God's righteous difpleafure. For " this 
will be your condemnation, that the light 
fhone around you ; but you loved dark- 
nefs rather than lights becaufe your incli- 
nations were evil.** 

To proceed ;— you, who defcended 
from parents of a virtuous and exemplary 
character, have enjoyed not only the priv- 
ilege of a pious education, but alfo that 
of the molt fervent prayers in your behalf. 
P How 



C *7° 3 



How often have you been commended to 
Mm, who is able to work in you both to 
will and to do ; and who has faid, My 
fon, give me thy heart ? Of how many 
petitions has your eternal falvation been 
the fubjed ? How often have your earthly 
parents fupplicated their Father and yours, 
that you might be preferved from the 
pollutions, which are in the world ; that 
your tender minds might receive the im- 
preflions of religion j that you might 
grow in wifdom, as you fhould grow in 
years ; and that your peace and happinefs 
in this ftate of trial might be your earneft 
of the heavenly bleffednefs ? With what 
fervour have they prefented thefe peti- 
tions ? And with what fincerity have 
they appealed to God, that they could 
have no greater joy, than to fee you walk- 
ing in the truth, as you have received the 
commandment ? 

Affured that you have been thus re- 
membered in their prayers, ought you not 
to feel your obligation ? In return for 
their pious folicitude, Ihould you not 
endeavour to remove their fears, to con- 
firm their hopes, and anfwer all their 
reafonable expe&ations ? Would not a 
principle of honour dictate fuch an exer- 
tioR ? Admitting their cares, their fears, 

their 



[ l 7 l 2 



their tendernefs on all occafions, but more 
efpecially in their daily intercourfe with 
God, would not a difregard to the anxious 
ftate of their minds argue the utmoft de- 
pravity of your own ? Can any youth 
pretend to one fentiment of honour, of 
gratitude, or even common humanity, 
who fhould thus mortify thofe, who have 
deferved fo different a return ? 

I have now, in as few words as poffibiej 
flated the many privileges, which you 
enjoy, who defcended from chriftian par- 
ents. In a manner as folemn as it was 
public, you have been confecrated to 
God ; you have enjoyed the benefit of 
good inftru&ion, and beheld the charms 
of a good example ; every meafure has 
been taken to infpire you with a love of 
virtue, and a deteftation of every falfe and 
evil way. From the lips of thofe, whom 
nature teaches you to honour, you have 
heard no vain or licentious converfation ; 
your native abhorrence of falfehood, de- 
traction, and impiety, has not been weak-* 
ened by any thing proceeding from a 
fource fo reverend. But, on the contrary, 
every fentiment which has been uttered 
in your hearing, has had an obvious ten- 
dency to make you wifer and better. 
Finally, you have been rnoft affe&ionately 

remembered 



t 172 3 



remembered before the throne of grace ; 
and every temporal and fpiritual bleffing 
has been implored in your behalf. 

Let thefe considerations excite you to 
pay an early attention to thofe things 
which belong to your peace. " Remem- 
ber your Creator in the days of your 
youth, whilft the evil days come not, nor 
the years draw nigh, when you will fay,, 
you have no pleafure in them." Recoi- 
led the many inftruftions, which you 
have received ; and the pious and virtu- 
ous example by which thofe inftruflions 
have been enforced ; and let it be your 
future Rudy to follow thofe who have 
gone before you, fo far as they were fol- 
lowers of Chrift. Confider the guilt 
which you will contraft, if all thefe leffons 
of virtue be given you in vain. Slighting 
fo many advantages, and refilling fo many 
motives to a good life, you will probably 
go on from one degree of vice to, another j 
and in the fame meafure in which you 
have been exalted by your privileges, will 
you be puniflied for their neglect or abufe. 

Such behaviour in thofe, who have 
received a virtuous education, will preju- 
dice religion in a far greater degree than 
the vices xrf others. It is natural to 
e^ped, that the children of irreligious, 

parents 



C m j 



parents fhould follow their fteps ; defti- 
tute of inftru&ion, and perverted by ex- 
ample, it is fcarcely conceivable that they 
fhould purfue a virtuous courfe. Reli- 
gion, therefore, is not difgraced by their 
profligacy ; but it is deeply wounded by 
the apoftacy of thofe, who have been 
taught to reverence its laws, and who 
have been urged to obedience both by 
inftruclion and example. Such a depart- 
ure from the principles of a good educa- 
tion, furnifhes the enemies of religion 
with arguments againft it ; and it creates 
a natural fufpicion, that the children 
would not have been fo immoral, if the 
piety of the parents had not been a pre- 
tence, and their profeffions hypocritical 
and vain. Nothing, it is true, can be 
more unjuft than this infinuation ; but 
how often is it thrown out, when fa&s 5 
like thofe which I have defcribed, furnifli 
an occafion ? 

If you regard the reputation of thofe, 
who fland in the honourable relation of 
parents, you will therefore remember 
their moral inftru&ions ; and, if you 
would have compaffion on yourfelves, you 
will carry them into practice. It is the 
language of the bleffed God — " I love 
them, who love me j and thofe who feek 
P 2 me 



E 174 3 



me early fliall find me and fooner 
would heaven and earth pafs away^ than 
this promife remain unaccomplished. If 
you fincerely devote yourfelves to his 
fervice, and refign yourfelves up to his 
difpofal, there is nothing which you may 
not hope from his mercy. You may ap- 
proach him at all times as your father 
and friend ; depend upon him as the 
guide of your youth, and the fupport of 
your riper years ; a prefent help in time 
of trouble ; your guide to and through 
death j and beyond the grave, your ever- 
lafting portion. 

On the other hand* what muft be the 
confequence of rejecting the good princi- 
ples, which have been inftilled into your 
minds ; and walking according to the 
courfe of this evil world ? You will inflift 
a deep wound in the bofoms of thofe, 
who have vainly attempted to promote 
your fpiritual intereft ; you will bring 
difgrace on your virtuous connexions ; 
you will expofe the caufe of truth to the 
ffioft impious derifion ; and your fate 
beyond the grave will verify the words 
of the apoftle : " Better had it been not 
to have known the way of righteoufnefs, 
than, after you have known it, to turn 

afide 



[ *75 ] 



afide from the holy commandment, which: 
was delivered unto you." 

In this difcourfe, ft is taken for granted, 
that juftice is done to the riling genera- 
tion, by thofe to whom they have been 
configned by the over-ruling providence 
of God. This is a concern of infinite 
importance ; no one duty can come in 
competition with it. Let me, therefore, 
intreat you, who have young minds to 
form by your precepts and example, to be 
faithful to your charge ; bring them up, 
as you have folemnly engaged, in the 
nurture and admonition of the Lord j 
make them early acquainted with the 
truths and duties of the gofpel ; and 
having taught them what is right and fit, 
let them fee that you feel the weight of 
your own inftru&ions. Precept without 
example will rather prejudice, than ferve, 
the caufe of religion. Say, then, with the 
devout monarch, I will walk before my 
houfe with a per fed: heart. And let the 
conduft of every parent towards his off- 
fpring be fuch that he may partake of the 
fublime commendation, which was be- 
ftowed on the patriarch :. " I know him, 
that he will command his children and 
houfehold after him, and they fliall keep 
the way of the Lord" Amen* 



r * 7 6 i 




tpnon x. 



OBEDIENCE TO GOD THE BEST METHOD 
OF SECURING THE FAVOUR OF MEN. 



LUKE ii. 52. 

AND JESUS INCREASED IN WISDOM, AND 
STATURE, AND IN FAVOUR WITH GOD 
AND MAN. 

Respecting the private life, 

and early childhood of our bleffed Sav- 
iour, very little has been difclofed in the 
facred pages. Upon this fubjeft, the in- 
fpired hiftorians, either were not them* 
felves fufficiently informed ; or they have 
not thought proper to gratify a natural, 
and, I may venture to fay, an innocent 
curiofity. Thofe fafts, which elfentially 
concern the character of Chrift, and fur- 
nifli the only conclufive evidence of his 
divine miffion, they have minutely rela- 
ted. 



[ m 2 



ted. No one can complain that they have 
omitted any one thing which a good 
chriftian ought to know, in order the 
more effectually to difcharge his duty j 
and to work out his eternal falvatiom 
But as we have underftandings to be in- 
formed, we have alfo a curiofity to be 
gratified. Who would not wifli to know 
fomething more of the private hiftory of 
our Saviour than is to be learned from 
thofe facred records which are in ufe 
among chriftians ? Is it not a natural 
inquiry — what was his perfonal appear- 
ance, what the circumftances and employ- 
ment of his youth ? What early proofs 
did he give of his qualifications for the 
important office to which he was appoint- 
ed ? What proficiency did he make in 
knowledge, and by what methods was he 
advanced in the fcience of God, and true 
religion ? How did he employ himfelf 
when arrived at man's eftate ? What 
were the fentiments of his 'acquaintance 
concerning him I In what manner did 
they converfe with him, and how con- 
duct towards Chrift ? Thefe are queftions, 
which we can fcarcely forbear to afk, 
though we muft defpair of a fatisfaclory 
anfwer. [ 

One circiu iftance, however, has been. 

recorded 



I 



I 178 3 



recorded by the evangelift Luke, • which 
throws fome light upon the preceding in- 
quiry. He fays, that, at twelve years of 
age, he went up to Jerufalem, and there 
diftinguifhed himfelf among the Doctors 
by fiich a degree of wifdom and penetra- 
tion as far exceeded his years ; that he 
very early underftood the defign on which 
he came into the world ; that as he grew 
in years, he became remarkable for his* 
wifdom and ftature, advancing gradually 
in the former as well as the latter ; and 
that by the comeiinefs of his perfon, the 
fweetnefs of his difpofition, and the un- 
common vigour of his faculties, he engag- 
ed the affe&ions of all who had the hap- 
pinefs to be acquainted with him. " And 
Jefus, fays the evangelift, increafed in 
wifdom and ftature, and in favour with God 
and man J 9 

My intention, in the choice of thefe 
words, is to fhow, — that our reputation 
among men will be beft promoted by our 
obedience to God ; that religion and 
human appiaufe are not at variance ; and 
that a yputh, in particular, cannot take a 
more effectual method to attract their 
admiration, and endear himfelf to his fel- 
low-creatures, than by fteadily doing thofe 
things which are lawful and right* Upon 



t m 3 



this fubje& I fliould not think it neceffary 
to infift, had not very different fentiments 
been propagated in the world. The art 
of pleafing has been reduced to a fyftem. 
How to grow in favour with man has 
been taught by rule. But among all the 
directions furniflied by the moft applaud- 
ed matters of the prefent age, we find 
none relating to God, and the practice of 
chriftian duty. So far from it, perfidy, 
lying, and debauchery have been recom- 
mended as graces, which a man ought to 
cultivate, in order to finifh his character, 
and to qualify him to pleafe. And if not 
dire&ly affirmed, yet it has been too 
plainly hinted, that thofe acts of religion, 
upon which depends the favour of God, 
will rather obftru& than procure the ap- 
plaufe of mankind. 

Were it a thing impoflible, at the fame 
time, to grow in favour with God and man^ 
no reafonable being could hefitate one 
moment what courfe he ought to take. 
Better were it to be an obje£fc of univerfal 
deteftation among men, than to incur the 
difpleafure of God. The former can do 
us no lafting injury, but every thing de- 
pends on the friendfhip of our Maker. 
Human vengeance can purfue us no far- 
ther than to the grave j but the vengeance 

of 



t *3o ] 



of heaven can follow us into another ftate, 
and imbitter any future period of exift- 
ence. Whether, therefore, we are moft 
earneftly to defire the favour of God or 
man, cannot be a ferious queftion with a 
reafonable being. 

But fo far from being at variance, the 
favour of God, and the love of mankind, 
are clofely connected. If we do thofe 
things which are pleafing to our Maker, 
we fhall naturally endear ourfelves to our 
fellow-men. On the other hand, if we 
practife thofe virtues, which infpire the 
admiration, and excite the applaufe of 
fociety, we fhall by the fame a&s become 
favourites with God. Religion is the 
great art of pleafing univerfally ; and 
every youth, who, as he increafes in years, 
increases in religion, will, at the fame 
time, commend himfelf to God, and to 
the confciences of all in his fight. 

Accordingly, we read of Samuel, that 
" he grew on, and was in favour both 
with the Lord, and alfo with men." His 
piety and early virtues endeared him to 
the Jews, whilft they rendered him the 
fpecial care and favourite of heaven. 
And knowing how naturally the love of 
God and man would follow the fame vir- 
tues* and reft on the fame objed, the wife 

prince 



t 181 ] 



prince admonifhes the youth of his day in 
the following words : " My fon, forget 
not my law ; but let thine heart keep my 
commandments : For length of days, 
and long life, and peace fliall they add to 
thee. Let not mercy and truth forfake 
thee : bind them about thy neck, write 
them upon the table of thine heart, fo 
. ihalt thou find favour, and good under- 
{landing in the light of God and man/' 
And not unlike this is the obfervation of 
the apoftle : " For he that in thefe things 
ferveth Chrift, is acceptable to God, and 
approved of men/ 5 From hence it ap- 
pears that the favour of God and man 
are not incompatible ; a certain courfe 
of a&ion will be well pleafing in the fight 
of our Maker ; and the fame line of con- 
duct will generally and eventually procure 
the friendfhip of the world. 

Our Saviour was beloved becaufe his 
early youth was diftinguifhed by many 
exalted virtues. We read, that he was 
fubjeffc to his parents, notwithstanding 
the fuperiority of his character and origin 
to theirs ; and herein his example appears 
divinely attractive. We are alfo inform- 
ed that, with his ftature, he increafed in 
wifdom ; a circumftance which does him 
no lefs honour. Though the fcriptures 
^ / Q have 



jhave been no more particular, yet we 
may, from the hints here given, fafely 
.conclude, that Chrift was remarkably a- 
miable in his manners, and difpofition, 
prudent in his behaviour, and that filial 
piety, and piety towards God fpread a 
luftre over his whole chara&er. Thefe 
.excellencies engaged the affe&ions of all 
who were acquainted with his merit ; 
and a ftill higher honour afterwards at- 
tended them ; for we read, " that a voice 
came from heaven, faying, this is my be- 
Joved fon, in whom I am well pleafed." 

To be beloved by God and man is, 
and ought to be, efteemed the greateft of 
all poffible honours. He is no chriftian*, 
with whom it is not an objeft to procure 
the approbation of his Maker, and the 
good opinion of his fellow-creatures ; and 
that youth wants a moft important re- 
commendation, who is not earneftly defir- 
ous to grow wife as he grows in years* 
and to enter on the public ftage with a 
deferved reputation, Prefuming that 
every one prefent has too much under- 
ftanding to be indifferent in a matter of 
fuch importance, I ftiall proceed to lay 
down fuch rules as appear to me to have 
J:he united fanftion of reafon, and the 
gofpel 

And 



C 183' J 



And, in the firjl place, in order to ob- 
tain the favour of God, which is life, and 
that good name, which is better than 
much riches, a youth fliould early culti- 
vate a moft profound' refpect for the 
ehara&er and authority of God, With- 
out this, it will be impoHible to pleafe. 
God is a being with whom we all have to 
do ; he is our creator, preferver, bene- 
factor, moral governour, a nd final judge* 
Thus related to the fupreme majefty of 
the univerfe, there is a fenfe in which he 
fhould be in all our thoughts ; and the 
youth in particular fliould cultivate an 
early fenfe of his being, perfe&ions, prov- 
idence, univerfal prefence, and governing 
authority. He fhould habituate his mind 
to love, fear, and reverence him ; and her 
fliould earneftly endeavour to perform all 
thofe duties, which more immediately 
relate to God. With thefe religious fen- 
timents, habits, and offices, God will be 
well pleafed ; the fubject of them he will { 
regard with a favourable eye ; and the 
youth will grow in favour as he grows in 
thefe eminent virtues. 

But if early piety be a recommendation 
to God, it will not fail to enfure the af- 
fection of men. Is there a- man who' 
would not be agreeably impreffed with- 

fucb 



; . | 184 I 

fuch fair beginnings of honour and virtue 
in a young a£lor on the public ftage ? 
Would the youth be lefs refpedied for 
attending the worfbip of God- and paying 
Him thofe outward marks of refpe£h» 
which are injoined by the gofpel, and the 
laws of his country ? Would a eorrek 
ponding ferioufnefs of manners, and citv 
cumfpe&ion of behaviour, provoke the 
contempt of any, even of fools themfelves ? ; 
Would a youth appear to a difadvantage, 
fhould he have too much reverence for 
God to profane his name ? In fhort,. 
would any appearances of real and ration- 
al religion render him lefs acceptable to 
his fellow-men ? By no means. The 
fame courfe of aftion, by which he hon- 
oured God, would refleft honour on him- 
felf ; the fame piety, by which he pleafed 
his Maker, would exalt him in the eyes 
of others ; and cultivating the devotion 
of his Saviour, like him, he would, at the 
fame time, grow in favour both with God 
and man. 

Secondly. —In order to accomplifli this 
deiirable object, to a reverence of God 
you will carefully add the pra&ice of 
righteoufnefs. Moral honefty is a virtue 
of the laft importance ; not only the 
liappinefs, but the very exiftence of foci-. 

;], V ~ \ ' 1 e;ty 



ety in a great meafure depends upon it. 
You will, therefore, begin the world with 
a refolution to do juftly, and love mercy ; 
the great rule of doing to others, as you 
would they fhould do to you, you will 
carefully imprefs upon your mind ; and 
in all your dealings, you will early habit- 
uate yourfelves to take no unlawful advan- 
tage, to pra&ife no unworthy arts, to 
deceive no man, but confcientioufly to 
fpeak, and to do, however others might 
conduct in like cafes. Such integrity will 
be highly pleafing in the fight of God* 
The righteous Lord loVeth righteoufnefs, 
and his countenance beholdeth the up- 
right. Moral honefty is expedted of God 
univerfally from all his creatures ; he is 
the common parent of mankind, and will 
not fuffer one to injure another : he has ? 
therefore, folemnly injoined the great 
rule of equity ; he has infcribed it upon 
our hearts, and re-publifhed it in his 
word ; and he has given us plainly to 
underftand, that the practice of righteouf- 
nefs is more acceptable to^ him, than 
whole burnt offerings and facrifices. 

In order, then, to grow in favour with 
God, you muft poflefs yourfelves of a 
principle of integrity, and muft act upon 
this principle in all your tranfadions with 
Q 2 your 



HI 



your fellow-men ; and how effentially 
this will exalt you in their eyes, you need 
not be told. It has become a common 
maxim, that " an honeft man is the 
nobleft work of God certainly, thofe 
are highly efteemed, who are eminent for 
their integrity ; they have the confidence 
and veneration of their fellow-creatures ; 
they are beloved whilft living, and grate- 
fully remembered when no more* Suck 
being the natural fruit of diftinguifhed 
honefty, you will be careful to praftife it, 
not only as a moral duty, but as the moll 
efficacious art of pleafing ; for a ftricfc 
regard to the rules of juftice cannot fail 
to procure you favour bath with God 
and man. 

Thirdly. — With integrity you will unite 
gentlenefs of manners, civility, a difpofi- 
lion to oblige, and a refpeclful mode of 
behaviour towards all mankind. Good 
manners is an indifpenfable duty ; a man 
may be perfectly honeft and perfectly 
well-bred j thefe virtues do by no means 
interfere. It is very pof&ble to treat all 
men with refpe£t, and, at the fame time, 
to do them ftri£t juftice on all occafions ; 
for thefe reafons, you will not overlook 
the laws of civility ; but as all men are the 
workmanftiip of God, you will honour 

all 



i m i 

all men, paying however a more profound 
refpeft to the more deferving. 

Such behaviour will meet the approba- 
tion of God, whilft its impreffion on men 
will be highly grateful. Who is not pleaf- 
ed with the civility of the youth who 
accofted our Saviour in thofe refpeftful 
terms, u Good Mafter, what fhall I do to 
inherit eternal life V r We are told, that 
he kneeled before' him, when he propofed 
this queftion ; and that our Saviour, be- 
holding him, loved him. It was his de- 
cency and propriety of manners which 
attracted the bleffed Jefus ; and as attrac- 
tive will they be in the eyes of all. A 
refpectful mode of behaviour to others 
will make them happy, and in return will 
conciliate their efteem ; for it is natural 
to all to love their benefactors* 

Fourthly. — To pleafe God, and enter the 
world with honour, induftry and moder- 
ation are indifpenfably neceffary on the 
part of youth ; it is a melancholy reflec- 
tion, that fo little attention is paid to 
this fubjed. In a young country, where 
\te can fo ill afford to lofe time, and 
where there are fuch urgent calls for 
labour, both of body and mind, it is inex- 
cufable in any to wafte their lives in floth 
or pleafure j and that parent may here- 
after 



r 188 ] 



after expect a heavy condemnation, who* 
has laid the foundation of their ruin, by 
not bringing up his children to fome hon- 
eft employment. Many, who are now a* 
burden on fociety, would have been an 
honour to it had they been early habitu- 
ated to labour. Habits of induftry are as 
eafily formed as any other ; and that they 
were not formed, muft be owing to fome 
great and inexcufable negleft. 

The day-labourer, who earns an honeft 
livelihood, is a far more refpe&able char- 
after than he who enjoys the benefits of 
fociety without making any return ; 
nothing can argue a meaner and more 
abje£t mind that to be willing to contract 
fuch a debt. It was the defign of God 
that every man fhould be ufefully occu- 
pied. Even our firft parents, when in a 
Rate of innocence, had a talk affigned 
them ; they were put into the garden; 
not merely to gather its fruits, but to till 
and drefs it ; and fo pointed is the fcrip- 
ture againft idlenefs, that we are affured 
by an apoftle, that " if any man would 
not work, neither fhould he eat." 

It follows, therefore, that a youth, in 
order to fet out right, fhould not wafte 
the morning of life ; he fhould early ac- 

cuftom himfelf either to bodily or mental 

labour^ 



[ i »9 1 



labour, according as his circumftances or 
inclination fhall lead him. As a member 
of fociety, it fhould be his ambition to be 
not merely inofFenfive, but pofitively ufe- 
ful ; he fhould be willing to make fome 
return for the protection, and other blefi- 
ings enjoyed ; in a word, he fhould have 
toa much fpirit to be a mere cypher 
among his fellow-creatures. Such zeal 
to do fome good in the world would not 
pafs unnoticed ; fociety would do honour • 
to the virtues of fuch a young member. 
He would appear in the eyes of all far 
more refpectable than thofe ions of pleas- 
ure, who have no other employment 
than to eat, and drink, and rife up to 
play. And in regard to the God of hea- 
ven, we know that they are in high 
favour with him, who are not flothful in 
bufinefs, but fervent in fpirit, and active 
in every branch of duty. 

Finally.— To endear yourfelves (till more 
to God and man, and to confirm your- 
felves in their affection, have refolution 
to make an early profeffion of chriftianity, 
and to live conformably to that profeffion. 
The gofpel of Chrift is a moft excellent 
fyftem ; no words can defer ibe the advan- 
tages, which a well difpofed youth may 
yeap from it j no tongue can exprefs our 

obligations 



■ft 

E 190 ] 



obligations to God for this ineftimable 
bleffing. Having before you the doc- 
trines, precepts, and example of the bleff- 
ed Jefus, you may daily increafe in wif- 
dom and virtue, your path ftiining more 
and more to the perfeft day. 

Be perfuaded, therefore, to brighten 
the morning of life by the profeffion and" 
pra&ice of chriftianity. Among all the 
different denominations of chriftians, fome 
there are, furely, with which you can; 
unite ; I know r not that a perfeft coinci- 
dence of fentiment is neceffary for reli- 
gious communion. Having, then, tefti- 
fied to the world that you are not afhamed 
of the gofpel, endeavour to imbibe its 
fpirit, and to obey its laws. Frequently' 
call up to view the example of Chrift, and 
make it your great concern, to walk as 
he walked. In the fame degree in which 
you refemble the Son of God, you will be 
in favour with God and man. 

Thus have I endeavoured to point out 

the true- art of conciliating: the affeftion 

of God, and procuring a good name in 

the world. May I hope that you will 

take thefe things into ferious confidera- 

tion ? It is a great point to begin well ; 

many have been wrong all their days, 

becaufe they did not fet out right at firft. 

Tf 



C m 3 

If, therefore, it be your earneft defire to 
begin life with honour, to fecure the fav- 
our of God, and to obtain a good rep- 
utation among men, do not flight the 
admonitions which have now been given 
you on this fubjeft. " The fear of the 
Lord is the beginning of wifdom j*f 
wherefore, let his fear rule in your hearts, 
and govern your actions. Be careful to 
fpeak the truth always, and to be juft and 
honourable in all your dealings. Behave 
with that modefty and circumfpe&ion 
which are fo proper at all times, partic- 
ularly at your period of life. Early engage 
in fome honeft profeffion, and do with 
your might what your hands find to do. 
Finally, afpire to the char after of a chrif- 
tian, a character the in oft honourable that 
a mortal can fuftain. If you do thefe 
things, you will never fall ; God will be 
your friend and prefer ver ; his ever- 
watchful eye will be continually upon 
you, and his bounty will fupply youF 
wants. You will, moreover, have an 
honeft fame among men, upon which, 
reafon will tell you to fet a proper value. 
You will be the ornament of fociety ; to 
your parents and friends, your growing 
virtues will afford unfpeakable fatisfac- 
tion j you will have peace in your own 

minds ; 



£ 3 

minds ; you will be prepared for life, 
whatever it may bring ; and ready for 
death, whenever it fhall come. When 
you fail here, you will be received into 
everlafting habitations ; and a life confe- 
crated to religion and virtue, will be at- 
tended with an exceeding and eternal 
weight of glory* Amen. 




[ 193 3 



tpnon xi. 



YOUTHFUL SOBRIETY. 



mm 



TITUS n. 6. 

YOUNG MEN LIKEWISE EXHORT TO BE 

SOBER-MINDED* 

1 HE advantages of early piety 
are fo numerous, and fo great, that v/e 
cannot wonder the gofpel takes particular 
notice of young perfons ; that it addreffes 
fome of its moft emphatic warnings and 
admonitions to them, and difcovers an 
invariable folicitude for their welfare. To 
a parent, to a friend of fociety, to a pro* 
fefTor of religion, to any man of fober 
refle&ion, no fight can be more attractive 
than a youth fincerely devoted to his 
Creator. In the contemplation of fuch 
an object:, there is fuperiour joy among 
the angels of heaven. I will even venture 
R to 




<# 



[ i 9 4 ] 

to fay, that Jefus Chrift and God his 
Father are peculiarly delighted with it ; 
and that the time will come, \yhen they 
will manifeft their approbation in a tnan- 
ner, which we can neither conceive nor 
defcribe* 

This being an undoubted truth, I need 
not apologize for the fubjed of this dif- 
courfe. To the aged I need not excufe 
it ; nor will the young fuppole it unnecef- 
fary, lince the importance of early piety 
has been fo often prelfed upon them, and 
they have been fo lately from this very 
place exhorted to give their firft fruits to 
the Lord, and by one who was once 
young, and is now old, from whofe aged 
lips this exhortation mud come with pecu- 
liar force. At every period of life, we need 
line upon line, and precept upon precept. 
Though we are not to be informed of our 
duty, ftill it is necelfary that our minds 
be ftirred up by way of remembrance. 
Even in the apoftolic age, the chriftians 
needed frequent admonitions relative to 
their duty. At this day, then, no exhor- 
tation to piety and virtue can be thought 
unfeafonable ; and leaft of all can the 
youth imagine, that he ftands not in any 
need of thofe folemn admonitions, which 
fo often occur in the word of God. 

The 



I *95 1 



The words, which furnifh the fubjecl 
of this difcourfe, were addrefied by the 
apoftle Paul to one whom he ftyles his 
own fbn after the common faith. Devot- 
ed to the work of the minifcry, he directs 
him how to difchar^e the duties of his 
ofhce, and particularly, how to addrefs 
the feveral characters which might com- 
pofe the church, over which he prefided. 
The aged (fays he) exhort to be fober, 
grave, temperate : the aged women to 
behave in a manner becoming holinefs : 
the young women to love their hufbancls 
and their children ; to be difcreet, chafte, 
keepers at home, good, and fubmiffive 
to an authority which is feldom exercifed 
but in the gentleft manner. He adds : 
" Toung men likewife exhort to be fober-mind- 
ed ; in all things fhewing thyfeif a pat- 
tern of good works." 

The duty here recommended fliall — * 
Firft — employ our attention. 

And — Secondly — the various motives by 
which it may be urged. 

This will prepare the way for fuch di- 
rections relative to the moral conduct of 
youth, fuch reprefentations of early piety, 
fuch difplays of its pleafures and advan- 
tages, as may tend to confirm thofe who 
are already prepoffeffed in favour of re- 
ligion, 



[ 196 3 



ligion, and to reclaim fuch as have wan- 
dered from it. 

Fir/l.—I fliall confider the duty injoined 
upon young perfons ; and that is, to be 
fober-minded. The literal meaning of the 
Greek word is— govern their fenfual and 
angry paffions. Thefe being peculiarly in- 
cident to youth, the apoftle thought it 
neceflary to warn them of their danger, 
by urging a particular reftraint upon 
thofe paffions, of the difhonour and ten- 
dency of which, they might not be fuf- 
ficiently aware. But though the original 
would confine me to thefe two exceffes, I 
fliall give larger fcope %o this apoftolic di- 
rection* I lhall confider the duty injofti- 
ed in its great eft extent ; and as fuch, 
recommend it to the pious ohfervatiou 
of my young friends, 

And to prevent all miftakes, I would 
iirft obferve, — that it was not the intent 
tion of the apoftle to difcountenance all 
thofe pleafures and purfuits which are fo 
inviting to youth, and which produce no 
ill effed:, either upon the body or mind j 
by extending the prohibition to thefe, 
many have adually differved the caufe of 
religion. There are pleafures fuited to 
the young, and there are enjoyments, 
calmer^ perhaps s and more rational fuited 

tQ 



C 197 2 



to the aged ; and while thefe are mod- 
erately purfued, we commit no offence 
againft the Author of our being, do no 
injury to our animal or rational part, nor 
unfit ourfelves for pleafures more noble, 
and more lafting. 

What the infpired apoftle would incul- 
cate upon the young is an habitual rever- 
ence for the divine character ; a confci- 
entious difcharge of the feveral duties of 
religion ; continual watchfulnefs againft 
thofe tumultuous paffions, and flefhly 
lufts, which equally war againft the foul ; 
in fine, an un refer ved confecration of all 
the powers and faculties to the fervice of 
God, and the praftice of piety. All this 
is included in chriftian fobriety, and it 
may perfectly confift with a moderate 
participation of all the real pleafures and 
amufements of life. 

Firjl ; — you fhould cultivate an habit- 
ual reverence for the Supreme Being* 
This is the direftion of the wife man : 
" Remember now thy Creator in the days 
of thy youth, while the evil days come 
not, nor the years draw nigh, when thou 
fhalt fay, I have no pleafure in them." 
He means that you fhould remember him 
with reverence and godly fear, with grat- 
itude and love ; remember him as a fath« 
R 2 er. 



er, a benefa&or, and a friend ; and could 
you habituate yourfelves to view him in 
this light, you would not need a more 
powerful motive to keep his command- 
ments. 

For want of thefe high and honourable 
conceptions of their Supreme Parent ; for 
want of a reverential refpeft for his char- 
after, young perfons are often betrayed 
into levity and profanenefs. On the 
moft trivial occalions they dare to invoke 
his facred name ; notwithftanding his ab- 
folute prohibition, they make no fcruple 
of taking it in vain, whenever it fliall ap- 
pear like a difplay of wit, or give emphafis 
to their frothy converfation. Convinced 
of the danger of fuch impiety and its fol- 
ly, do you conduct with more decency 
towards the beft as well as greateft of 
beings ; remember him with reverence* 
gratitude, and love ; fo ftiall you grow 
in favour with him as you grow in years. 
He will be your God, and you the diftiri- 
guilhed objects of his care and proteftion. 

Secondly ; — to be fober-minded, you 
muft lay a reflraint upon thofe lufts and 
paflions to which others too freely in- 
dulge, and prefent your bodies an unpol- 
luted facrifice to God, which is your rea- 
sonable fervice. Little will it avail to re- 
member 




member your Creator, unlefs you avoid 
thofe fenfual exceffes, which he has brand- 
ed with perpetual infamy, and declared 
the objeds of his utter abhorrence. Why 
were you indued with reafon ? Why 
were you raifed above the brute creation ? 
Was it that you might fink yourfelves 
below them by depraving every noble 
faculty of the mind ? that you might 
outdo them in fenfual indulgences ? that 
you might, in other words, deftroy the 
nature which God had given you ? The 
powers and faculties beftowed upon the 
human kind are a proof, $hat " rioting 
and drunkennefs, chambering and wan- 
tonnefs," were not the end and aim of 
their being. Thefe guilty exceffes ought 
not once to be named among thofe who 
boaft that there is a " fpirh in man ; and 
that the infpiration of the Almighty hath 
given him underftanding." Wherefore, 
let it be your great care to flee youthful lujls^ 
fince you cannot let them have dominion 
over you without the utmoft hazard and 
difgrace. 

Thirdly ; — to be fober-minded, you fhould 
not only be uncontaminated by the grojfer 1 
pollutions which are in the world, but 
you fliould be habitually circumfpeft in jj 
your life and converfatkm j the fear of m 

the 1 



the Lord fhould rule in your hearts ; and 
you fliould have refpeft to all his com- 
mandments. This is agreeable to the 
advice of David, when he addreffed the 
young prince, his fon, upon the fubjed o£ 
his duty, his intereft, and his happinefs. 
" And thou, Solomon, my fon, know 
thou the God of thy fathers, and ferve 
him with a perfect heart, and a willing 
mind." Obedience is certainly included 
in the duty under confideration ; for 
how can that youth be fober-minded, 
how can he have the fober exercife of 
his reafon, who dares infult the authority 
of a Being, whofe approbation would raife 
him to heaven, but whofe frowns would 
fink him to inftant defpair ! 

Convinced of the danger and folly of 
difobedience, let it be your pious concern 
to live like reafonable beings ; and to 
adorn the doctrine of your bleffed Saviour 
by a temper refembling his own, and a 
courfe of action conformable to his laws. 
" Think on your ways, and turn your 
feet into the divine teftimonies ; make 
hafte and delay not to keep his command- 
ments." The gofpel affords you the moft 
excellent rules of duty ; its Author the 
moft glorious example. Inftru£ted by the 
one, and attracted by the other, do you, 

therefore, 

/ 



[ 201 3 

therefore, yield yourfelves up to the fer* 
vice of your Maker ; let it be the care 
and bufinefs of your life to pleafe him ; 
adopt the language and refolution of the 
pfalmift, " I have fworn, and I will per- 
form it, that I will keep thy righteous 
judgments. Depart from me, ye evil 
doers, for I will keep the commandments 
of my God. 5 * 

Having thus confidered the courfe of 
behaviour, virtually recommended by the 
apoftle, when he exhorts you to be fober- 
minded^ I proceed, in the Second place, to 
the various motives by which it may be 
urged. And it is a confideration, which 
ought to have due weight with young 
perfons, that early piety will give Angular 
pleafure to their parents, their friends* 
and to all who feel interefted in their 
honour and welfare. " A wife fon mak- 
eth a glad father : but a foolifh fon is 
the heavinefs of his mother." A parent, 
who has any fenfe of religion on his mind* 
can have i*b greater joy than to " fee his 
children walk in the truth/ 5 This he 
will efteem an ample reward for all his 
pious care and inftru&ion. Whatever 
expence has been beftowed in forming 
their morals, improving their manners, 
and cultivating their minds, he will not 

think 



[ 202 ]; 



think it unneceffary, or ill-beftowed, 
while it produces the happy fruits of early 
piety and virtue. 

If then there be any gratitude or inge- 
nuity in the human breaft, think on thefe 
things. If there be any love and mercy ^ 
fulfil ye the joy of thofe, whofe happinefs 
fo much depends upon your conduct in 
life. Why would you wound them to 
wlipm you are under fuch lafting obli- 
gations ?. Why would you fill their eyes 
with tears, or their hearts with forrow ?: 
Why would you cover their faces with 
lhame ? Why bring down their grey hairs 
with forrow to the grave ? Be affured 
you never infli£t a deeper wound upon 
their fouls than when you walk in the 
way of your own heart, and in the fight 
of your eyes. Such a return for their 
care and folicitude, is ingrateful ; fuch 
an abufe of their kindnefs is a crime 
which wants a name. 

But another motive to fobriety in early 
life is the prefent honour it will confer 
upon you ; and the happinefs it will yield*. 
By denying ungodlinefs, and fenfual lufts, 
and living foberly in the world, you fac- 
rifice no real enjoyment, you fubjedt 
yourfelves to no lofs which you will ever 
feel. The reftraints of religion are no 

arbitrary 



[ ] 



arbitrary reftri&ions of your liberty ; nor 
aref the laws of it mere tells of your obe- 
dience. God has injoined one a&ion, 
and prohibited another, becaufe there is 
a natural tendency in the former to 
render you honourable and happy, and in 
the latter to link you into mifery and 
difgrace. 

Senlible of this, the wife man has de- 
fcribed true religion in the following 
poetic ftrains : " Length of days is in her 
right hand, and in her left riches and 
honour. Her ways are ways of pleafant- 
nefs, and all her paths are peace. She is 
a tree of life to them who lay hold on 
her ; and happy is every one that retain- 
ed! her." This is not a mere poetic 
flight ; it is a matter of faft, that a life 
of religion is a life of real pleafure ; and 
that youth who devotes the morning of 
his days to the fervice of God, will cer- 
tainly find that he has been wife for this 
world, and wife for the world to come. 
In the eyes of the more difcerning part 
of mankind he will appear to lingular 
advantage ; even among the fons of 
diflipation he will command refpeft ; his 
breaft will never be tormented by the 
lalhes of an unapproving confcience ; 
when he retires to his pillow, his flumber 



C 20 4 1 



will not be difturbed by the guilty fceiies 
which have diflionoured the day paft. 
Innocence, injured and betrayed, will 
never affail his ear with her juft reproach* 
es ; nor will his ferious moments be all 
embittered by the reflection, that he has 
introduced Ihame and infamy into the 
habitation of honour. In Ihort, he, that 
remembers his Creator in the days of his 
youth, will be a ftranger to all the guilty 
fears which torment wicked men, to all 
their felf-reproaches, to all their diftreffing 
expectations beyond this life* The peace 
of God, which paffeth all underftanding, 
will be the prefent reward of his virtue ; 
and he will confidently expect more dif- 
tinguifhing honour and happinefs in a 
better world. 

Thirdly. — -Early piety has this further 
advantage, that it naturally leads to the 
higheft moral attainments. Virtue is 
progreffive ; like the morning fun, the 
path of the juft man fhines more and 
more to the perfect day. He that in the 
morning of life devotes himfelf to the 
fervice of God, and the duties of religion, 
will foon become remarkably ufeful and 
exemplary. It was faid of an antient 
prophet, that u he feared the Lord greatly" ; 
the reafon affigned is, that " he feared him 

/ from 



I m ] 

from his youth." The fame effeft will 
naturally be produced by the fame caufe. 
Do you in this early period of life hab- 
ituate yourfelves to the way in which you 
fliould go, and when you are old you will 
not depart from it ; the duties of religion 
will become daily more delightful ; if 
you love your Saviour now, you will love 
him ftill more ; if you now ferve him 
with cheerfulnefs, the time will come, 
when obedience to his laws will conftitute 
your higheft felicity ; every virtue you 
now poffefs will acquire ftrength and 
vigour, till you arrive at the ftature of 
perfect men in Jefus Chrift* The amiable 
youth will become the ftill more amiable 
man ; the young patriot will be the or* 
11 amen t of his country ; and the young 
faint (if he perfeveres) the moft fplendid 
chriftian* 

Finally early piety is recommended 
by this additional, and moft interefting 
confideration, that it is peculiarly pleafing 
to God, and to Jefus Chrift ; and that it 
will lay a foundation for fuperiour honour 
and happinefs in the heavenly world, 
" I remember tWkindnefs of thy youth," 
fays the Supreme Being to his chofen 
people j and it is a matter of fact, that 
the youngeft was the difciple whom Jefus 
S loved. 



[ 2o6 1 



loved. Religion in every age is attrac- 
tive ; but in youth it certainly wears a 
moft pleafing form : befides, through the 
grace of the gofpel, it will entitle, and, 
according to the natural courfe of things, 
it will qualify for an unfpeakable and eter- 
nal weight of glory. It Hands to reafon, 
that he who has made the greateft moral 
attainments fhall enjoy the higheft felic- 
ity ; the bleffednefs of heaven grows out 
of the particular ftate of our minds ; for 
which reafon, the youth who confecrates 
his early powers to God and the duties of 
religion, as he will far outfhine others in 
liolinefs, fo will his future joys be far 
fuperiour to theirs. 

And are not thefe motives fufficient to 
induce you to flee youthful lufts, and to 
order your converfation according to the 
gofpel ? Have you any fentiment of af- 
fection for thofe who ftand in the relation 
of earthly parents ? Are you defirous to 
repay their kindnefs, by making the even- 
ing of their days comfortable and happy ? 
Have you any regard to the good opinion 
of mankind ? Are your own honour and 
intereft an object worthy of your atten- 
tion ? Is it a matter of importance to fe- 
cure the approbation of your heavenly 
Father, and the everlafting joys of the 

future 



future world ? If glory, honour, and im- 
mortality have any attra&ives in your 
eyes, you certainly will " think on your 
ways, you will delay not to keep the di- 
vine commandments." 

The word of God affords you the am* - 
pleft inftruction ; ftudy that word with 
particular attention, more efpecially the 
practical difcourfes of our bleffed Saviour. 
He was a preacher of righteoufnefs ; he 
fpake as never man fpake ; wherefore lif~ 
ten to him as one who hath the words of 
everlafting life ; and endeavour to copy 
the virtues and graces which fo adorn 
his charafter^ The more you purfue it, 
the more delightful will the ftudy become 
the more you contemplate, the more will 
you admire his example, 

While you thus endeavour to draw 
divine inftru&ion from the oracles of 
truth, avoid the fociety of thofe who 
would efface every virtuous impreflion ; 
£uch there are in the world, and againft 
the pernicious influence of their conver- 
fation, and example, you cannot be fuf- 
liciently on your guard. " My fon, if 
finners entice thee, confent thou not i n 
" Evil communications corrupt good, 
manners." Your beft impreffions will be 
effaced, your beft refolutions will be de- 
feated^ 



1 , 208 j: 

feated, While you frequent the fbciety of 
fools, and chufe thofe for your compan- 
ions, who make a mock at fin, who are 
devoid of all principle, and deftitute of 
every commendable quality. 

Be frequent, ferious, and fervent in all 
the offices of devotion ; diligently attend* 
the public worfliip of your Maker, and 
liften with candour to thofe inftrudions 
which are reiterated every Lord's day ; 
bear in mind the deceit fulnefs of fin, and 
the difficulty with which vicious habits of 
long ftanding are ever fubdued. " Can 
the Ethiopian change his fkin, or the 
leopard his fpots ? — then may ye alfo do 
good, who are accuftorned to do evil/' 

Finally.— Realize the fliortnefs of life and 
its uncertainty, that youtlj and health are 
no fecurity againft the arrefts of death. Do 
not promife yourfelves many years to come, 
for you know not what a day may bring 
forth ; ten thoufand dangers lurk around 
you ; your life is but a vapour, your days 
a hand-breadth, your years a tale that is 
told, your bell eftate altogether vanity ; 
Wherefore, attend to the things which 
belong to your peace, before they are hid- 
den from your eyes. 

To enforce the exhortation of the apof- 
tie I might fuggeft many other argu- 
ments. 



E *°9 1 



ments, and by force of reafon I might 
convince you, that it is the part of wif- 
dom to be fober-minded. Permit me to 
take a fliorter courfe ; let me apply to. 
your moral fenfe ; let me exhibit a vi- 
cious and virtuous character, leave you 
to compare them, and to draw the con« 
clufion. 

With powers and faculties capable of 
the beft improvement, and fufficient to 
render him an ornament and blefling to 
fociety, Improbus early betook himfelf to 
the moft vicious courfes. For his com- 
panions he chofe the idle and profane ; 
by them inftru&ed, and encouraged by 
their example, he foon plunged himfelf 
in thofe guilty excelfes which are equally 
fatal to fortune and to reputation, to 
body and to mind. Behold him now 
the viftim to intemperance and debauch- 
ery his connexions flirink from him as 
one who is a difgrace to their family and 
name. His parents, they, alas ! have long 
fince fallen under the accumulated dis- 
honour which his vices have brought 
upon them ; their grey hairs he has 
brought down with forrow to the grave. 
Tormenting thought ! But this is not all : 
he is racked with bodily pains, the fruits 
pf his criminal excefles j human art can 
S 2. aiforcl 



afford no relief ; his only pr ofpeft is to 
live defpifed, and die unlamented ! 

From an objeft fo humiliating, let me 
siow call off your attention. Behold a 
different chara&er, the virtuous and ami- 
able Eugenio. With equal powers, and 
equal advantages he entered life ; by a 
wife improvement of them, he early ac- 
quired a ft ore of ufeful knowledge, and 
thus became qualified to difcharge his 
various duties, as a chriftian, a citizen, 
as a man. Devoted to his Creator, from 
the time he became capable of refle&ion, 
he happily efcaped the pollutions which 
are in the world through the contagion 
of ill example ; and intent upon bufinefs, 
he had no leifure for thofe criminal pur- 
suits which are fo inviting in this age of 
folly and diffipation. Behold him now 
the delight of his parents, the pride of 
his connexions, the ornament of fociety. 
The wife and good behold him with pleaf- 
ure ; his acquaintance is courted by all 
who can diftinguifh a man of principle 
from a fool* He is happy in the appro- 
bation of confcience ; happy in the appro- 
bation of the world ; and ftill happier in 
the approbation of his God. In the 
prefent ftate, he expefts his foil fhare of 
human enjoyment j in the ftate ap- 
proaching, 



proaching, fuperiour and everlafting fello* 
ity. 

To you I now appeal which of thefe 
objects is moft inviting. Survey them at 
your leifure ; contraft, compare them ; 
and if upon due examination it appear 
that every advantage is on the fide of 
virtue, make Eugenio your pattern — Go 
and do likewife I 



£ 212 




e?mon xn. 



CHARACTER OF DANIEL RECOMMENDED- 
TO THE IMITATION OF YOUTH. 



DANIEL x. in 

DANIEL, A MAN GREATLY BELOVEDS 

It is the advice of an infpired 1 
apoftle, that we " take the prophets, who 
have fpoken in the name of the Lord, for 
an example of fuffering affli&ion, and of 
patience." This counfel deferves our 
ferious attention ; we may find great 
entertainment in contemplating thofe ex- 
cellent characters, which adorn the page 
of revelation ; and we may derive the 
moft ufeful inftruftion from a furvey of 
thofe trials and virtues which have ren- 
dered them the admiration of the worlds 
Among the eminently great and good 
men, whom we are exhorted to take for 

art 



» 



t **3 1 



an example, the prophet Daniel deferves 
a confpicuous place. He wa& a defcencU 
ant from the kings of Judah ; and for 
this reafon might be diftinguiihed from 
other captives by the royal favour. In 
the prophecy of Ifaiah, we read, " Behold 
the days come, that all that is in thine 
houfe, and that which thy fathers have 
laid up in ftore until this day, fhall be 
carried to Babylon : nothing fhall be left, 
faith the Lord. And of thy fons, which 
ftiall iflue from thee, which thou {halt 
beget, fhall they take away - x and they 
fhall be officers in the palace of the king 
of Babylon. " This prediction was ad- 
dreffed to Hezekiah ; and was accom- 
plifhed, when Daniel and three others 
were deftined to receive a princely edu- 
cation, to be fed from the monarch's ta- 
ble, and to attend on his perfon. 

Daniel is mentioned with great refpeCt 
by the Jewifh hiftorian ; he ftyles him 
" one of the greateft of the prophets 
and he further obferves, that he " not 
only predicted events, like other prophets, 
but alio affigned the precife time of their 
accomplifhment." Our Saviour, like- 
wife, mentions him with great refpeft ; 
and if we attend to the fubjecl of his 
propheciesj namely, the coming and fuf- 

ferine 



[ m 1 



ferings of Ghrift, and the great events 
which would precede the gofpel age, we 
muft confider Daniel as one of the mo ft 
eminent of an order, deftined to look 
into futurity ; and, by prophetic commu- 
nications, to comfort and inftruci man- 
kinds 

Under Nebuchadnezzar, and his fuc- 
ceiffors, he lived in great xavour ; and hi& 
uncommon merits conciliated the friend- 
fhip of Darius and Cyrus. It is computed,, 
that he was twenty years of age, when 
carried into captivity ; that, in the courfe 
of ten years afterwards* he had an eftab- 
lifhed reputation for wifdom and piety ; 
and that he had nearly attained to aa 
hundred years, when he died. This 
fhort account of Daniel, I thought necef- 
fary, as an introduction to the following 
difcourfe.. 

In the text, he is addreffed' as a man 
greatly beloved. That he merited this 
diftinguilhing honour ; in other words, 
that he deferved to be greatly beloved, 
will clearly appear, if we attend to his 
hiftory, as far as the particulars of it may 
be collected from the facred volume. I 
fhall, therefore, proceed to inveftigate 
the fuperiour excellencies which adorned 
his char after, in order that w r e may be 

delighted^ 



t 21 5 1 



v 



delighted, inftru&ed, and perfuaded by 
it. 

Fir/}. — It is impoffible not to admire 
his confcientious fcruples, when felected 
with three others to receive an honour- 
able education, and to experience the 
royal bounty. That tfyey might be qual- 
ified to ferve their prince, orders were 
given, that they fhould be inftrufted in 
the language and fcience of the Chal- 
deans ; and that, during three years, they 
ihould be fed from the king's table ; and 
fhould drink of his wine. This flattering 
diftinftion, however, was very unaccept- 
able to Daniel ; v that, which he efteemed 
his duty, he wifely preferred to any fenfual 
gratifications ; he, therefore, intreated 
that he and his friends might be permitted 
to eat pulfe, and to drink water, their 
religion forbidding them to partake of 
the dainties provided for ' a monarch. 
After fome difficulty the requeft was 
granted ; and Daniel had the fatisfaftion, 
without offending his royal benefactor, 
to preferve his confcience undefiled. 

Such a ftrid regard to duty, in a per- 
fon fo young, and under circumftances fo 
trying, muft be confidered as an earneft 
of thofe accomplifhments, which rendered 
the prophet greatly beloved. To perfons 

juft 



I 



Juft entering life, I would, therefore, pre* 
pofe this truly excellent example. In im» 
itation of Daniel, purpofe within your 
own hearts, that confcience ftiall be your 
guide, and that no paffion fhall be grati* 
fied at the expence of innocence. Excufes 
will readily offer themfelves, if you are in- 
clined to offend. If Daniel had partaken 
of the king's bounty, lie might have at* 
tempted to fatisfy his confcience, by plead* 
ing his condition as a captive, and the or- 
ders of a mafter, whom it would be death 
to difpleafe or difobey. He might have 
adopted the popular maxim, that circum* 
ftances alter cafes ; and that there are 
times, when every other duty muft yield 
to that of felf-prefervation. But Daniel 
did not wifh to impofe upon himfelf ; he 
was well eftablifhed in the principles of 
his religion, and he knew that thofe prin- 
ciples would be violated by a compliance 
with the order which had been given 
relative to him and his companions. His 
fcruples arofe from a fad which it may 
not be improper to mention. Previously 
to their ufual repafts, it was a general 
practice among the Heathens to make an 
oblation of fome part of the food fet 
before them, as a grateful acknowledg- 
ment to the gods, and an intimation, that 

they 



[ 2i; ] 



they were fed by their bounty, Ev'ery 
entertainment had, therefore, fomething 
in it of the nature of a facrifice ; and for 
this reafon, Daniel and his religious friends 
declined to partake of the provifions 
coming from the king's table ; they 
viewed them as meats offered to idols, 
and by eonfequence unclean, or polluted. 

Let the fame juft views of things, the 
fame regard to duty, the fame tendernefs 
of confcience, the fame noble refolution 
to be innocent, whatever felf-denial it may 
coft, actuate all who have juft entered 
life ; or, who have not been fo long in 
the world as to be contaminated by it. 
How much depends on beginning well, 
language cannot exprefs. To lofe the 
morning of life, is to lofe the moft fa- 
vourable feafon for fowing the feeds of 
virtue ; it is to neglect an opportunity 
for forming good habits, which will never 
return. If then, in the article now under 
examination, you approve of the a&ions, 
and commend the choice, of Daniel, go, 
and do likewife. Before they are hard- 
ened thr^igh the deceitfulnefs of fin, let 
your hearts be open to religious impref- 
iions ; cheriih, by frequent meditation, 
the fear and love of God ; at all times, 
let the voice of confcience be heard ; be 
T not 



[ 2*8 ] 



not apprehenfive of that which is fo for- 
midable to young perfons, the charge of 
fuperftition ; * for the moft abjeft fuper- 
ftition is preferable to licentioufnefs. 
Finally, learn from the example before 
you to decline the moft flattering offers, 
and to forego the moft alluring gratifi- 
cations, if they carry with them only the 
appearance of eviL Thus watchful over 
your own hearts, thus refolute in your 
oppofition to temptation of every kind, 
you will grow in wiftlom as you grow in 
years ; and you will take the moft effect- 
ual meafures to fecure the divine friendfhip 
and prote&ion. 

Secondly. — We may obferve in the char- 
after of Daniel an habitual reverence of 
God, and a devout acknowledgment of 
his agency in all events. When called 
to interpret a dream which difturbed the 
monarch, he firft repaired to him who 
is the revealer of fecrets, and having 
received a divine communication, he pro- 
ceeds in the following ftrain, : " BlefTed 
be the name of God for ever and ever ; 
for wifdom and might are his. And he 
changeth the times, and the feafons ; he 
removeth kings, and fetteth up kings ; 
he giveth wifdom unto the wife, and 

knowledge to them that know under- 

ftanding j 



C 219 1 



ftanding ; he revealeth the deep and fecre£ 
things ; he knoweth what is in darknefs, 
and the light dwelleth with him." It is 
of the lafl importance to us to form juft 
ideas of the Supreme Agent, and to re- 
member the government exercifed by 
him ovei> this world. His over-ruling 
providence is one of the effential do&ri-nes 
of religion. Referring all events to his 
wife and benevolent agency, and more 
efpecially, confidering the revolution of 
ftates and empires as his work, we lhall 
feel a confidence in time? of difficulty* 
which no other view of things can pof- 
fibly infpire. Deeply impreffed with his 
univerfal prefence and righteous govern- 
ment, " light will arife to us in darknefs 
nor fhall we be afraid of evil tidings, our 
hearts will be fixed, trufting in the Lord. 0 
Unconnected with God, the afpect of 
things is often gloomy and difcouraging ; 
but no fooner do we call to mind his 
divine perfe&ions, and particular provi- 
dence, than the cloud is difpelled ; his 
adminiftration, in the fame degree in 
which it commands the affent of our un- 
derftandings, will reftore ferenity to our 
fouls ; we fhall feel a ftrong perfuafion* 
that all things will terminate well j that 
4he good of the fyftem will be promoted ^ 

audi 



[ 220 ] 



and that God will derive honour from 
every difpenfation. Hence the exhorta- 
tion of the facred poet : " The Lord 
reigneth, let the earth rejoice." Hence 
alio the rapturous ftrains which were 
heard in heaven : " i$leluia, the Lord 
God omnipotent reigneth/* Afid hence 
proceeded the pious confidence, fo well 
exprefled in the following words : — " In 
time of trouble, he fliall hide me in his 
pavilion : in the fecret of his tabernacle 
fliall he hide me ; he liiall fet me upon a 
rock/' Thefe are the fentiments infpired 
by an unfeigned alien t to the being and 
adminiftrations of God* and an habitual 
reference of all things to the operation of 
his providence. 

For the fatisfa&ion of our own minds, for 
our tranquillity and comfort, let us then, 
in imitation of Daniel, fet the Lord always 
before us. The christian religion throws 
new light on thofe dodtrines to which he 
bore teftimony ; and which were hia 
confolation in times of diftrefs. The 
Saviour of men condefcended to be very 
explicit on this fubjeci ; he allured his 
followers, that the benevolent care of God 
extended to every part of his dominions, 
and to every clafs of beings. As well the 
fall of a fparrow as that; of an empire is 

reprefente4 



[ 2Z1 ] 



reprefented to be his work by our divine 
inltrucier. From the example of the 
prophet, and the counfels of our Saviour, 
let us, therefore, learn to fee God in all 
things, and to confider every occurrence 
as the produ&ion of laws inftituted by 
him. To fee him who is invifible is not 
more a duty than a privilege. 

Thirdly.- — As the prefence and agency 
of God were familiar to the mind of 
Daniel, fo he maintained a continual in- 
tercourfe with him by prayer and fuppii- 
cation ; he poiTeffed a principle of fervent 
and habitual devotion ; accordingly, he 
fpread his wants before him, acknowledg- 
ed his mercies,, and, with filial confidence, 
referred himfelf to the divine care. His 
application to heaven in the cafe of that 
extraordinary dream, which endangered 
the lives of all the wife men in Babylon, 
has been already mentioned ; the fame 
devout fpirit accompanied him through 
life ; and under the reign of Darius, it 
was the only charge which his idolatrous 
enemies, could bring againft him. 

When the temple was confecrated, 
Solomon intreated, that if captives in a 
diftant land, the people fhould pray to 
God towards the city which he had cho* 
fen, that he would hear in heaven, his 
T 2- dwellings 



dwelling-place, and maintain their caufe. 
Prefuming on a gracious audience, Daniel,, 
three times in the day, entered his cham- 
ber, opened the windows towards Jeru- 
falem, and, proftrating hhnfelf, fervently 
prayed, and gave thanks before God. 

As in other inftances, fo in this, his* 
example is worthy of our imitation. We 
are not, indeed, in a ftate of exile ; but 
we are in a ftate of trial and temptation j 
in a ftate which furnifhes many* occafions* 
for invoking the God of heaven, and 
imploring his mercy ; we are fubject ta 
wants which he only can fupply ; we 
experience bleffings of which he is the 
Author ; we have friends whom affe&ion 
teaches us to remember ; and we have a 
country, for the freedom, profperity, and 
iiappinefs of which, we cannot be too 
importunate with the Governour of the 
univerfe. In thefe circumftaiices, to re- 
itrain prayer muft then be regarded as an 
indication of infenfibility and ingratitude. 

The ancient worthies were as devout* 
as they were benevolent and juft f They 
who made the moft fplendid figure among 
the Jews were poffefled of the pureft fen- 
timents of piety, and were attentive to all 
its offices, both public and private. The 
apoftles of our bleffed Saviour prayed 

without 



C 223 ] 



without ceafing ; and as to their illuftri- 
ous Mafter, his prayers were fo frequent, 
and his fuppiications fo fervent, that, 
whilft on earth, he might be faid to dwell 
with God, and God with him. 

From our relation to the- Supreme 
Being, from the excellencies of his nature, 
and the dependence of our ftate, it is eafy 
to infer the propriety of this act of hom- 
age. Ought not infinite wifdom, power, 
and goodnefs to command our admira- 
tion ? And, if we have a parent, able and 
willing to help us, ought we not to go to 
that parent, and to afk of him thofe things 
which are beft for us ? Founded in reafon y 
and the fitnefs of things, let us, therefore, 
fpread our wants before God ; and let 
our devotions be animated bv this aflur- 
ance, that the fervent prayer of the right- 
eous man availeth much. Learning this 
important leffon from the example of 
Daniel, we may humbly hope to be pro- 
nounced, as he was, greatly beloved by 
that being, to whom aH prayers fhould 
be addreiTed ; and before whom all flefh 
fhould come. 

Fourthly. — The humility of this illuftri- 
ous prophet, and the confummate modefty 
with which he declined all commenda- 
tions for his fuperiour wifdom, defer ve 

our 



✓ . 



I ^4 | 

our confideration. Daniel might have; 
derived lafting fame from his fuccefsfui 
interpretation of dreams ; but, fo far 
from taking the glory to himfelf, he af- 
fured the monarch, " this fecret is not 
revealed to me for any wifdom that I 
have, more than any living, but for their-^ 
fakes that fhall make known the interpre- 
tation to the king, and that thou might- 
eft know the thoughts of thy heart. 5 * 
There is not any queftion which we pro- 
pofe with more relu&ance, than thofe of 
the apoftle,, u who made thee to differ t 
What haft thou that thou didft not re- 
ceive V* There is not any attainment 
which we make with more difficulty, than 
that of " not thinking of ourfelves more 
highly than we ought, but thinking fo* 
berly." But the perfon, whofe character: 
has been under examination, had gained 
this triumph over the vanity fo natural to 
man y whatever he poffeffed, which 
others wanted, he devoutly referred to 
him who gives or withholds according to 
his own pleafure., 

Let the fame mind, the fame fpirit be 
in us, which rendered Daniel greatly 
beloved. If we poffefs more knowledge, 
have ftronger powers of mind, or exhibit 
virtues which are not found in others j 

if. 



C "5 3 



if we rile, as chriftians, above the com- 
mon ftandard, let us afcribe the glory to 
God ; be not high-minded, but fear, is 
the exhortation of the gofpel ; and if it 
is by the grace of God that we are what 
we are ; if our powers as men, and our 
accompiifhments as chriftians are his 
work, there can be no ground for pride, 
but every motive to humility. 

Finally. — The perfon fo greatly beloved 
of God was fuperiourto the fear of man ; 
and had firmnefs to encounter every dan- 
ger, which obftrucfced the path of duty. 
When, under the influence of his jealous 
enemies, the monarch interdi&ed his 
devotions, Daniel ftill continued to pray 
to God, as he had done aforetime ; the 
authority of man had no force, when it 
interfered with the authority of God* 
Disregarding the royal decree, he, there*, 
fore, incurred the penalty ; which was, 
to be caft into the den of lions : but y 
for reafons worthy of the divine interpo- 
fition, a miracle was wrought ; and the 
malice, which perfecuted the prophet* 
was defeated. 

Together with the other virtues which 
ennoble the example before us, let us copy 
the firmnefs and independence of Daniel. 
There may be tjimesj in which either our 

duty 



C 3 



duty or our fafety muft be negle&ecL 
To offend God or man is an alternative 
to which we m$y find ourfelves unavoid- 
ably reduced. In thefe circumftances, we 
muft imitate the prophet ; we muft dif- 
charge our duty, and leave the confe- 
quences. Fear not thofe who kill the- 
body, is the direction of our Saviour ; as 
he taught, fo he pra&ifed ; the authority 
of God fuperfeded all other objefts ; and 
every danger was overlooked, whilft he 
was profecuting the work afligned him: 
by his heavenly Father. Let thefe exam- 
ples encourage us to feek the favour of 
God, and to fecure the approbation of 
our own confciences, in preference to 
every other concern y he who walks 
uprightly, walks furely.. Temporary evils 
may arife from a fteady adherence- to 
duty 5 but, in. the end, it muft be welt 
with thofe who fear God, and work 
righteoufnefe., Their prefent fufferings 
will be compenfated with immortal joys,, 
and their temporal loffes with an ever- 
lafting inheritance.. 

Thus have I taken a curfory view of a tru* 
ly great and eminently good chara&er, pre- 
ferved in the facred volume, and tranf- 
mitted to after ages for their inftruftion 
md imitation., I might have expatiated 

more: 



I **7 3 

more largely cn the feveral virtues exhib- 
ited by Daniel ; but, as his charafter is 
open to univerfal infpection, let all who 
wifti to learn their duty from it, make 
it the objeft of their contemplation. A 
recapitulation of the moral inftru&ion 
already fuggefted, will conclude the dit 
courfe. 

Lay an early reftraint on thofe paffions 
which are the tempters of yeuth ; and by 
all means preferve that tendernefs of con- 
science which is a Security againft the 
appearance of evil. Reflect on God as 
the Governour of the world ; and in all 
events, whether merciful or afflictive, 
whether comparatively great or fmall, do 
homage to his divine agency. Be anx- 
ious for nothing, but in every thing, by 
prayer and fupplication, let your requefts 
be made known to him. Aim at a prin- 
ciple of habitual devotion ; be clothed 
with humility ; for God refifteth the 
proud, and giveth grace to the humble. 
Let the fear of God reign in your hearts ; 
and be neither flattered nor terrified in- 
to any adt of difobedience. To thefe vir- 
tues, unite thofe prefcribed by the gofpel. 
In a word, whatfoever things are juft 
and true, whatfoever things are injoin- 
ed by the Saviour, and enforced by his 

e^ample^ 



228 



example, think on thefe things. So will 
you fecure the favour and love of God, 
the peace of your own minds, fortitude 
in the hour of death, and the profpe£t of 
a blefled immortality. That this may be 
our portions, God of his infinite mercy 
grant through Chrift. Amen. 



* 



I 
/ 



C 229, ] 




tpnon xiii. 



MEANS BY WHICH THE YOUNG MAY 

AVOID CONTEMPT. 



i TIMOTHY, iv. 12. 

LET NO MAN DESPISE THY YOUTH. 



1 HAT chriftianity might com* 
mand the refpeft of mankind, it was 
highly neceffary, that its fir ft preachers 
fhould behave in character ; in vain 
would they publiftx the do&rines, and 
recommend the duties of religion, unlefs 
they lived conformably to their own fa- 
cred leffons. Senfible of this, our bleffed 
. Saviour commanded his apoftles to verify 
their preaching by their practice ; and 
the apoftles likewife exhorted i thofe, 
whom they introduced to the gofpel min- 
iftry, to be patterns of thofe good works, 
which they recommended to their own 




charge. 



U 



An 



[ 3 



An inftance of this, we have in the 
words before us. Timothy was a young 
perfon, whom St. Paul had inftrufted in - 
the chriftian fyftem, and whom he had 
fent forth to enlighten others. Having 
directed him to command certain things., 
and to teach certain duties, St. Paul adds ; 
u Let no man defpife thy youth », but be thou 
an example of the believers in word, in 
converfation, in charity, in fpirit, in faith, 
in purity/' This is an excellent leffon ; 
and we have reafon to believe, that the 
young evangelift governed himfelf by it. 
In all probability, he fo behaved, as to 
preferve his own character from con- 
tempt ; and to give fplendour to the 
caufe in which he had engaged. This is 
certain, he had the confidence and affec- 
tion of the great apoftle ; and St. Paul 
had too much difcernment to make an 
unworthy perfon the objedt of his friend- 
ihip. v 

But my defign, in this difcourfe, is not 
to draw the char after of Timothy, or to 
fhow that no one could defpife his youth ; 
the words which I have chofen will admit 
of a more general application ; they may 
be confidered as an admonition to all who 
have juft begun life, and whofe habits are 
yet unformed. To fuch perfons, con- 
tempt 



I 231 ] 

tempt is a very formidable evil ; the fen- 
fibility of youth renders this an objeft of 
particular averfion ; and indeed at every 
period of life, perfons can better endure 
to be hated, than defpifed. 

That contempt is not an unavoidable 
evil, is taken for granted in the words 
before us. cc Let no man defpife thy 
youth," would, upon any other fuppofi- 
tion, be unmeaning and impertinent. 
But it was in the power of Timothy to 
give no juft occafion of contempt ; and 
it is in the power of all young perfons to 
conduct with fo much propriety, as not 
only to efcape contempt, but to command 
the refpeft of mankind. There are in- 
ftances of fuch a fuperiority to the temp- 
tations of youth ; and the obfervation is 
founded in fa<5t, that true " wifdom is 
grey hairs ; an unfpotted life old age." 
That fuch inftances may be multiplied, I 
fliall now endeavour to enforce the admo- 
nition prefixed to this difcourfe* 

And, as an effectual remedy againft 
contempt, let me recommend to the 
young an habitual reverence of the great 
God ; a confeientious difcharge of the 
feveral duties of religion ; continual 
watchfulnefs againft thofe tumultuous 
paijions, which war againft the foul j and 

aa 



t S3 2 ] 

an unreferved confecration of all the pow- 
ers and faculties to the fervice of God, 
and pra&ice of piety. Poffeffed of thefe 
principles, and adorned with thefe virtues, 
no man can defpife you ; there can be no 
ground for contempt. As an objeft mull 
be lovely in itfelf, before it can command 
and retain our affe&ions, fo it muft be 
really contemptible before it can be def- 
pifed ; but will any one prefume to fay, 
that piety and virtue furmfti any thing of 
this defcription ? To be fatisfied on this 
head, let us give the fubjeft a particular 
examination, 

Fir/I.— That no man may have reafon 
to defpife you, be perfuaded to cultivate 
an habitual reverence of the great God. 
This is the direction of the wife man : 
€C Remember now thy Creator in the 
days of thy youth ; whilft the evil days 
come not, nor the years draw nigh, when 
thou fhalt fay, I have no pleafure in 
them." The meaning of Solomon is, 
that you fhould remember him with rev- 
erence and godly fear, with gratitude and 
love ; remember him as a father, benefac- 
tor, and friend ; and could you habituate 
yourfelves to view him in this light, you 
would not need a more powerful motive 
to keep his commandments.. 

For 



I *33 1 



For want of thefe high and honourable 
conceptions of their Supreme Parent, for 
want of a reverential awe of his character, 
young perfons are often betrayed into 
levity and profanenefs. All idle invo- 
cations of his name, all wanton appeals to- 
his omnifcience, and all indecent liberties 
with facred things, may be traced up 
to this fource. Of all human vices there 
are none, for which it is not eafier to in- 
vent an excufe than for thofe which I 
have now mentioned. To common pro- 
fanenefs, there feems to be no temptation j 
it difplays neither wit nor fentiment ; 
the weakeft and moft vulgar of mankind 
can be as impious with their tongues, as 
perfons of the firft abilities : Hence I 
know of no habit which {lamps a charac- 
ter with more infamy, or invites more 
contempt, than common profanenefs* 
To be guilty in this refpeft, is to merit 
the peculiar mortification mentioned in 
the text. 

That no man may defpife thofe, to 
whom this difcourfe is more immediately 
addreffed, let me earneftly recommend 
the fear and love of God. Thefe divine 
affe&ions will fuffer no impious thoughts 
to polfefs your minds, no evil word to 
f ollute your lips j your conver&tion will 
U2 be 



be as becofrieth the gofpel ; advancing in 
years, you will advance in piety, in the 
knowledge and favour of God ; and your 
characters will fliine with an increafing 
brightnefs in the eyes of the world. 

Secondly. — That no man may have juft 
occafion to defpife you, be careful to lay 
a reftraint upon thofe lufts and paffions 
to which others indulge ; and prefent 
your bodies an unpolluted facrifice to 
God, which is your reafonable fervice. 
Little will it avail to remember your Cre- 
ator, unlefs you avoid thofe fenfual excef- 
fes, which he has branded with infamy, 
and pronounced the objects of his utter 
abhorrence. Why were you endued with 
rational and moral powers ? Why were 
you placed in a rank above the beafts 
which perifh ? Was it that you might 
fink yourjelves below them, by depraving 
every noble faculty of the mind ? that 
you might outdo them in fenfual indul- 
gences ? that you might, in other words, 
deftroy the nature which God has given 
you ? The powers and faculties beftowed 
on the human kind are a proof, that " ri- 
oting, intemperance, and every fpecies of 
fenfuality," are a difgrace to reafon ; and 
that they ought not to be named among 
t^ofe to whom the infpiration of the 

Almighty 



C ^35 ] 

Xlmighty hath given underftanding. 
Let it, therefore, be your concern to flee 
youthful lufts ; and remember, that to 
yield yourfelves up to thofe lufts, is both 
to invite and to deferve contempt. 

Thirdly* — To comply with the admo- 
nition of the apoftle, whilft you avoid the 
groffer pollutions,^ you fhould earneftly 
endeavour to be examples of every chris- 
tian virtue j the fear of God ftiould rule 
in your hearts ; and you fhould have re- 
. fpedt to all his commandments. Whether 
you confult your reputation, your inter- 
eft, or your happinefs, you will obferve 
this direction. This was the advice of 
David to the young prince who fucceeded 
to his throne : " Know thou the God of 
thy fathers ; and ferve him with a perfect 
heart, and a willing mind." A fincere 
reverence of the Deity muft incline a 
youth to obey his laws ; for how can the 
perfections of God command refpect, 
when his authority is openly infulted ? 

Convinced of the indifpenfable necef- 
fity of obedience, let it be your pious 
concern to walk before God in righteouf- 
nefs and true holinefs ; make it the ftudy 
of your lives to behave like reafonable 
beings ; refolve that, however difregarded 
by others, you will adorn the do&rine 

of 



I 



dT your bleffed Saviour, by a temper re* 
fembling his, and a courfe of a&ion con- 
formable to his precepts and example* 
46 Think on your ways,, and turn your 
feet into the teftimonies of God ; make 
hafte and delay not to keep his command- 
ments." The gofpel affords you the mofk 
excellent rules of duty y its Author, an 
example of every thing good ; inftrudtect 
by the one, and allured by the other, do 
you, therefore, yield yourfelves up to the 
fervice of your Maker ; let it be your 
high ambition to pleafe him ; adopt the 
language and refolution of the pfalmift,, 
46 1 have fworn, and I will perform it, that 
I will keep thy righteous judgments. De- 
part from me, ye evil-doers, for I will 
keep the commandments of my God." 

Thus have I endeavoured* -to fliow, in 
a few words, how a youthful chara&er 
may be refcued from contempt. It is 
impoffible to defpife that perfon, who re- 
tains the purity of his mind, and whofe 
anions are lovely and of good reports 
Virtue muft command refpeft even from 
its enemies. Is it conceivable, that a gen- 
eral acquaintance with the character of 
God, and a principle of true devotion, a 
reverence of Chrift, and an ambition to 
fdlow his example, — is it conceivable, that 

a* life 



C 2 37 3 



a life of fobriety, honefty, and goodnefs 
can infpire any other fentiments than 
thofe of admiration and refpeft ? If we 
doubt this, let us try to defpife the fubjeft 
of thefe virtues ; let us try to defpife a 
well-informed underftanding, and a good 
heart ; let us endeavour to regard with 
an eye of contempt, the perfon who has 
fo much fenfibility as to feel his obliga- 
tions to God, and fo much gratitude as 
to acknowledge them ; who is too juft 
to defraud, has too much honour to de- 
ceive, and is too good to do an injury of 
any kind, or to anyobjeftin nature. Let 
us make the experiment, whether filial 
piety, ftrid: honefty, univerfal benev- 
olence, fubmiflion to the divine Inftru&er 
of mankind, and the imitation of his fub- 
lime excellencies, can be viewed in a con- 
temptuous light. To fum up all, in one 
word, let us draw the character of a true 
chriftian, and then fee whether we can 
defpife the original. It is certain, that 
the fentiments, infpired by fuch an object, 
jnuft be the oppofite to that of contempt. 

But there are other confiderations, 
which recommend an early acquaintance 
with God and religion. The pleafure, 
which it muft afford to thofe, who are 
tnoft interred in their reputation and 



C S3* 3 . 

feappinefs, ought to have great Weight 
with young perfons. Writing ta an 
£arly chriftian, St. John fays, " I have no 
greater joy than to fee tny children walk- 
ing in the truth." And I would put the 
<5ueftion to every parent in this afiembly, 
whether he could not with fincerity, adopt 
this declaration ? In perfons of very ex- 
ceptionable characters, I have obferved 
the utmoft folicitude, that thek offspring; 
fixould be wife and good $ and though 
their own lives have been a leffon of vice,, 
yet they have fincerely wifhed, that their 
children might efcape the contagion of 
their bad example. This is a teftimony 
of refpeft which the religion of Chrift 
extorts from its very enemies. They 
who have not fufficient refolution to for- 
fake their fins, and to follow the rules of 
chriftianity, are ftiil fo juft to its merits, 
&s to acknowledge that it forms the beft 
of characters. To repay the debt of filial 
gratitude, and to give pleafure to thofe 
who ftand in the high relation of parents, 
eught^ therefore, to enforce the duty, 
which I am now recommending. 

But another argument, in favour of 
early religion,, is the exquifite pleafure 
attending it. That godlinefe has the 
promife of the life which now is, cannot 

foe 



I 2 39 3 

be difputed ; this teftimony, fb much tQ 
the credit of religion, is true in theory, 
and true in fa&. Arguing from its fpirk 
and tendency, we fliould conclude that 
virtue and happinefs are clofely connec- 
ted ; and reafoning from obfervation, we 
ihall be confirmed in the fentiment. So 
far as my own extends, I muft fay, that I 
meet with no fuch examples of cheerful* 
nefs, ferenity, and true enjoyment, as 
among thofe who, in early life, have cho- 
fen the good part, which cannot be taken 
from them. By thofe, who are unac- 
quainted with it, religion is fometimes 
-drawn in very dark and gloomy colours ; 
but they who have imbibed its fpirit, and 
have uniformly obeyed its laws, " know 
that its ways are ways of pleafantnefs, and 
its paths peace/ 3 

To proceed.— Religion, in early life, 
has this further advantage, that it natur- 
ally leads to the higheft moral attainments. 
* € The path of the juft man fliines more 
and more." He, that early devotes him- 
felf to the fervice of God and the duties 
of religion, will make great progrefs. It 
was faid of an ancient prophet, that u he 
feared God greatly, becaufe he feared him 
from his youth the fame effect may 

reafonalply be expe&ed from the fame 

caufe. 



C 2 40 ] 



v , •■ m v . all 

caufe. Accuftomed to the duties of Chris- 
tianity , in the morning of life, they will 
daily become mdre delightful ; every 
year will add to the ftores of wifdom and 
virtue; and the dawn of piety will, at 
length increafe to the perfect day. 

Further. — By commencing an early 
acquaintance with his duty as a chriftian, 
a youth will lay a fure foundation for im- 
mortal happinefs in the world to come j I 
the habits, formed in this ftate, muft be 
the meafure of our future enjoyments j 
thofe habits conftitute our meetnefs for 
the inheritance of the faints, or in other 
words, our qualification for the joys of 
heaven. If, therefore, by beginning early 
we make greater progrefs, and if our pro- 
grefs in religion muft determine our final 
reward, we cannot overlook fo powerful 
an argument in favour of our duty. 

Finally.— -It is a ferious truth, that un~ 
lefs our minds be early formed to the 
knowledge and practice of religion, there 
is too much reafon to fear, we fhall leave 
the world without thefe attainments. As 
the judgment ripens, and the fire of youth 
moderates, we might hope that religion 
would find its way to the human heart ; 
but fa£ts do not encourage this expecta- 
tion j we find, that the cares of the world, 

the 



C mi ] 



the love of riches, and the purfuits of 
honour and power, generally fucceed the 
vanities of childhood and youth ; and 
thefe paflions are as unfriendly to piety 
and virtue, as the levities of an earlier 
period* Let us make the appeal to our 
own hearts : do we find them lefs inclin- 
ed to delay the all-important concerns of 
futurity, than when we firft appeared in 
the world. To the man, who had loft 
the morning of life, I would propofe this 
folemn queftion ; whether he has reafon 
to think himfelf nearer the kingdom of 
heaven, than at any period to which his 
memory can carry him ? Before we are 
aware, our habits are fixed ; and after 
they are completely formed, he that is 
filthy will be filthy ftilL After a certain 
period, a moral change is only poflxble ; 
and to rilk our future happinefs on a bare 
poflibility, is folly and madnefs. 

May thofe, for whom this difcourfe is 
more particularly defigned, be excited by 
the motives fet before them, to pay an 
early attention to their everlafting inter- 
efts. Begin life in fuch a manner as you 
would wifli to profecute it ; be perfuaded, 
that no ftate is fo favourable to religious 
impreflions, as that in which you now 
are j determine that you will furnifli 
W others 



C 242 3 



others with no juft occalion to defpife your 
youth. Keep in view the bright example 
of Chrift ; and, like him, as you grow 
in years, you will grow in favour with 
God and man. Many other arguments 
I might fet before you, and many other 
exhortations I might ufe, did my ftrength 
permit ; but your own reflexions, when 
you retire from this place, muft fupply 
the defe£t. In the mean time, I com- 
mend you to God and the word of his 
grace, " which is able to build you up, 
and give you an inheritance among then* 
who are fan&ified/' Ametu 



H 24 5 J 

ii ■ in" i iii 




e?mon xiv. 



ADVANTAGES OF GOOD, AND DISADVAM* 
TAGES OF EVIL COMPANY. 



PROVERBS xin. 20. 

ItE THAT WALKETH WITH WISE MEN SHALL BE' 
WISE : BUT A COM-PAKIOK OF FOOLS S HALL- 
BE DESTROYED. 



1 HIS obfervation of the infpired 
moralift is particularly interefting to thofe, 
whofe habits are unformed, and who are 
juft entering on the cares and duties of 
Kfe. By an early, and intimate connexion 
with the wife and good, they will not 
only do themfelves honour, but fecure 
the moft fubftantial advantages. The 
natural tendency of fuch a connexion 
mufl be highly beneficial, whether con-* 
fidered in a worldly or religious view. 
It is moft certain, that the improvement 
of the underftanding, the cultivation of 

the 



C 244 3 



the heart, and that polifti, which the man* 
ners are capable of receiving, will be 
greatly promoted by a judicious choice of 
companions ; and fo Jar as fuccefs in 
bufinefs depends upon the good opinion of 
fociety, we fhall find our intereft in the 
fame choice* 

On the other Jiand, an early affociation 
with the unprincipled part of mankind 
will be productive of the worft confe- 
quences. The intimate companion of 
fools will be a partaker of their infamy ; 
the contagion of their example will 
contaminate him ; habituated to their 
vices, he will foon learn to pra&ife them j 
and when a partner in their guilt, he can 
have no other profpeft but to be involved 
in their ruin. Thefe remarks are fo juft 
in theory, and confirmed by fo many in* 
difputable fafts, that no man will pretend 
to call them in queftion. 

In the words which introduce the dif- 
courfe, the advantages of good, and the 
difadvantages of bad company, are brief- 
ly, but very judicioufly ftated« " He that 
walketh with wife men Jhall be wife : but a 
companion of fools Jhall be dejlroyed" Solo- 
mon, no doubt, had a particular reference 
to young perfons, when he uttered this 
remark i many of his obfervations are 

plainly 



f MS 1 



plainly defigned for their inftru&ion j5 
and when we reflect, that their habits and 
manners are yet to be formed, that their 
reputation is to be acquired, and their 
fortune to be made, we cannot but con- 
fider them as particularly interefted in 
the text. 

Relying, therefore, on the ferious at- 
tention of the young, I fhall endeavour, 
in the Firji place, to ftate the advantages, 
which they may derive from an intimate 
connexion with the wife and good. " He 
that walketh with' wife men Jh all be wife" 
By wife men, as the terms are ufed in the 
holy fcriptures, we are always to under- 
ftand men of information and religion j 
this honourable diftinflion is never be- 
ftowed but on perfons of this character. 
However eminent as a politician, as a 
poet, or a natural philofopher, no man, 
in the facred writings, is denominated 
wife, unlefs he has a general acquaintance 
with his duty, and a general difpofition 
to pra<5Hfe it. Divine revelation knows 
no greatnefs difconne&ed with virtue. 

To return then ; " he tfiat walketh with 
wife men fhall be wife." That is, the 
youth, who is fo happy as to connect 
himfelf with perfons of knowledge and 
principle, will be in the way of deriving 
W 2r great 



E s 4 6 2 



great improvement from fuch a connex- 
ion. The converfation, which he will 
generally hear, will be of the moft enters 
taining and inftru&ive kind; and the 
example fet before him, will be a contin- 
ual comment upon the charms of virtue* 
and a perfuafive to its pra&ice. In fuch 
company he will hear no filthy ftories, no 
profane jefts, no indecent reflexions on 
God and religion, no malicious falfehoods, 
no flaftdering, no vulgar or trifling con- 
verfation ; the fubjeft of difcourfe will 
be always innocent, and never unprof- 
itable. 

Conne&ed with wife men, a youth* 
then, will be continually in the fchool of 
wifdom. If attentive, he may greatly 
enlarge his ftore of ufeful knowledge. 
The obfervations, which he may hear in 
the courfe of converfation, and the dif- 
cuffion of different fubje&s, which may 
occasionally take place, muft have a ten- 
dency to ftrengthen his mind, and increafe 
his acquaintance with men and things. 
It is impofiible to frequent fuch fociety^ 
and not learn many truths, which will be 
entertaining, at the time, and ufeful 
through life. 

But as his underftanding may be im- 
proved, fo good habits may be formed*/ 

by 



* 



C 247 3 

by an intercourfe with the wife. The 
force of example is fenfibly felt ; no en- 
comium on truth, no recommendation 
of juftice and mercy, no perfualive to pi- 
ety, no leffons on moderation, chaftity* 
and humility, no exhortation to moral 
goodnefs in general, no argument in its 
favour, can be fo efficacious as the difplay 
of thefe feveral virtues in real life. We 
are formed for imitation ; confequently, 
when we conned ourfelves with wife and 
good men, there is a probability that we 
fhall become like them. 

From an affociation with perfons of 
information and morality, our hearts 
then may derive no lefs improvement 
than our underftandings. From our 
companions we may learn truth and juf- 
tice, meeknefs and compaffion, piety and 
benevolence, induftry and moderation ; 
in fhort, every public, private, and chris- 
tian virtue. Seeing religion honoured by 
thofe, whom we honour, we fhall be ex- 
cited to go and do likewife. Seeing its 
laws obeyed, and its inftitutions pbferved, 
by thofe whom we love, we fhall be prob- 
ably drawn into the fame courfe of behav- 
iour. A life of honour and virtue will 
have all our prejudices in its favour, being 
recommended bgth by its own native 

charms^ 



[ *48 j 



charms, and the example of thofe, with* 
whom we are in habits of intimacy and 
friendfhip. 

But further ; an early connexion with 
perfons of good character will procure the 
efteem and confidence of the world. The 
youth, who has formed fuch connexions, 
will not only command refped, but will- 
derive many advantages from a prevailing 
partiality in hi§ favour. He will obtain 
an eafy credit from thofe who know his 
manner of life, and the company which 
he keeps. The confidence, repofed in 
him, will recommend him in the line of 
Ms profeffion m r and where there is any 
competition, in regard to employment, 
the companion of the wife will probably 
triumph over alt his rivals. However 
civil the world may be to perfons of a 
different defcription, yet, where their* 
intereft is concerned, they carefully dif- 
tinguifh between thofe who affociate with: 
the wife, and fuch as frequent the fociety 
of fools. 

Thus have I endeavoured to point out 

the advantages, which may be expected 

from a judicious choice of friends. The 

head, the heart, the reputation, and the 

outward circumftances, may be effentially 

benefited by walking with the wife ; fuch 

fociety 



I 249 ] 

fociety may prove the fchool of wifdom, 
and the fchool of virtue. By keeping 
fuch company, a young perfori may ac- 
quire that fpecies of knowledge, which is 
always ufeful in life ; and he will be nat- 
urally led to praftife thofe virtues, which 
form the good neighbour, and the good 
chriftian. His reputation moreover will 
derive fplendour from his connexions ; 
and his worldly intereft will be greatly 
promoted by that confidence which at- 
tends a good name. In every view, then, 
" he that ivalketh with wife men will be 
wife" To ftudy our higheft intereft is 
certainly a di&ate of wifdom ; and this 
diftate is reverenced by thofe, who choofe 
their friends from the more enlightened 
and deferving part of fociety. 

But, if it be true, that " he who walketh 
with wife men fhall be wife" — I proceed to 
obferve, Secondly — that it is no lefs true, 
that " the companion of fools fhall be deflroy- 
ed." Bad company is as pernicious, as 
good company is advantageous. By affo- 
ciating with the unprincipled clafs of per- 
fons, the underftanding becomes dark- 
ened, the heart depraved, the paffions 
inflamed, the reputation blafted, and 
every inclination of the foul turned to- 
wards thofe excelfes, which muft be at- 
tended 



I 250 ] 



tended with fhame and ruin.. It is an 
obfervation of an ancient poet r " evil 
communications corrupt good morals/* 
This obfervation is quoted, with applaufe^ 
by an infpired apoftle ; and it is fupported 
by fo many undeniable fafts, that we 
cannot wonder, St. Paul ihould intro- 
duce it as an eftablifhed truth.' 

As, under the former head, I pointed 
out* the particular advantages derived 
from the fociety of the wife, it may not 
be amifs, under this head, to defcribe 
the evils arifing from bad connexions ; 
to fhow the manner of their produ&ion, 
and their confequences : and as good? 
company improves, fo, bad company* muft 
as naturally pervert the underftanding. 
The mind, like the body, is ftrengthened : 
by exercife but where no remarks are 
xftade, and no fubjecl difcuffed, the mind 
muft be enfeebled for want of employ- 
ment ; and it muft be perverted where 
fubjefts are treated unfairly and fophifti- 
cally, and when fent in queft of objec- 
tions, rather than in purfuit of truth. 
Here then is one difadvantas^e, which the 
companion of fools will derive from their 
fociety. He will either learn nothing, or 
he will learn to cavil and objeft without 
any clear ideas of the fubjed oppofed, or 

any 



C 251 J 



any difpofition to receive information % 
fo far, therefore, as the underftanding is 
concerned, he, who affociates with fools, 
is a great lofer. 

But that is not all ; the heart is infen- 
iibly corrupted by the converfation and 
example of fuch profligate perfons. Let 
us fuppofe, that, at the time the connex- 
ion was formed, a youth retained fome 
good principles ^ how very foon would 
thofe principles be {leftroyed by the con- 
verfation which he would hear, and the 
tranfactions of which he would be a wit- 
nefs. He would be told, that the reli- 
gion, in which he had been inftrufted, 
was as groundlefs as the heathen mythol- 
ogy ; that politicians fabricated the fyftem 
for civil purpofes, and that priefts fup- 
ported the impofture from motives of a 
.more felfifli nature ; that the bible is full 
of contradictions ; that wife men have 
long given it up, and that the vulgar 
would foon follow their example ; he 
would be told, that confcience could have 
no real exiftence in man, there being fuch 
an oppofition in its fuppofed dictates ; he 
would be aflured that a future ftate could 
be no object of rational expectation ; and 
that heaven and hell were the moft mon- 
strous of all abfurdities : in fliort, he 

would 



1 ] 

would be affailed with obje&ions againft 
the providence and being of a God, a* 
gainft the moral freedom of man, againft 
the effential difference of right and wrong, 
and againft every idea of accountablenefs 
and retribution* Judge now the confe- 
quences of fuch pretended reafoning on 
the momentous fubjeft of religion. Muft 
not difcourfes of fo impious a nature tend 
to deprave the heart, and tq prepare the 
way for all manner of licentioufnefs ? 

But this is not all : the companion of 
fools would probably hear the facred 
truths of religion, and its moft ferious 
profeffors, continually bantered. It is 
well known, that thefe fubje&s, and thefe 
perfons, have always been the butt of 
fools : how unfavourable, therefore, muft 
be the impreflion made by fuch illiberal 
arts on the young mind ? A youth, how- 
ever he might once reverence the doc- 
trines or profeffors of religion, would foon 
be bantered out of all refpeft both for the 
one and the other ; he would firft learn 
to be indifferent to that, which he once 
refpe&ed ; he would next learn to def- 
pife, and finally to feoff at, every ferious 
truth, or appearance of devotion. 

But his danger would not wholly arife 
from this quarter j befides dired attacks 

on 



I 253 ] 



on religion and its profeffors, he would 
hear a ftrain of converfation, which would 
infenfibly undermine every good princi- 
ple. Unmeaning oaths and imprecations, 
impure witticifms, idle faifehoods, and 
filthy ftories, muft eventually pollute the 
mind, and deftroy, as well a fenfe of de- 
cency, as of religion. The injuripus ten- 
dency of fuch difcourfe is verified by a 
multitude of examples, 

But further. — The example of fools 
muft be ftill more feducing than their 
converfation ; their companion, therefore, 
will be naturally drawn into all their vices. 
In imitation of them, he will deride the 
moral reftraints, which he once felt ; and 
wilF rife fuperiour to that fenfe of fliame, 
which controls others. Habituated to 
the fociety of fools, he will, in time, be- 
come as profane as they are, as immodeft, 
as intemperate, as debauched, as idle, as 
extravagant, as difhoneft, and, in all re- 
fpefts, as corrupt. The contagion of vice 
is eafily fpread ; in its progrefs it is rnoft 
rapid ; and it becomes an incurable dif- 
order, unlefs proper remedies be applied 
in its firft ftages. 

Allowing then an intimacy with the 
profligate part of mankind is productive 
of thefe ill effefts, how juft is the obferva- 
X tion 



[ *54 3 



lion in the text ? " The companion of fooh 
jhall be dejiroyed." Yes, if their fociety 
be the means of his perverfion, he muft 
be confidered as ruined in every refpect. 
His underftanding has received a great 
injury, and his heart a ftill greater ; he is 
ruined, as to his uvtelle&ual and moral 
improvements ; he is ruined as a ufeful 
member in fociety j and, as a chriftian, 
abfolutely undone. His reputation is 
ruined, and, with his good name, very 
probably, his health of body, and his 
worldly intereft. But the mifchief does 
not terminate here ; it is very poffible, 
that a foundation may be laid for fhame 
and mifery beyond the grave, A future 
ftate of retribution is an indifputable 
truth, upon the principles of the gofpel ; 
and it is perfedly reafonable to fuppofe 
that bad habits, early contracted, and 
cherifhed to the laft, Ihould fubje(5l us to 
future ruin. Tribulation and ansjuifli 
muft grow out of fuch a difordered ftate 
of the foul. 

From this view of things, how cautious 
ought we to be in the choice of our early 
companions ? And of what moment is it, 
that we affociate with thofe, whofe ac- 
quaintance will be an honour to us, and 
from whofe manners, conyerfation, and 

general 



genera! behaviour, we may learn wifdorn 
and virtue ? You cannot be infenfible, 
that every advantage is on the fide of 
virtuous connexions. Do you wifti to 
increafe your ftock of ufeful information ? 
then walk with the wife. Do you wifli 
to increafe your reverence for the Supreme 
Being, your acquaintance with his* lav/s, 
your faith in his beloved Son, your fub- 
ieftion to his gofpel y do you wifh to 
improve your temper, and to give a real 
poliAi to your manners ; in a word, have 
vou the laudable ambition to become 
chriftians ? Then let fuch as deferve this 
charafter, form the circle in which you 
move. By an habitual intercourfe with 
fuch perfons, your intereft, in the largeft 
fenfe of the word,, will be confulted. If 
you value your innocence, it will be fafe 
in fuch fociety. If you prize the good 
opinion of the world, and wifli for its 
kind offices, by walking with the wife 
you will take an efFe&ual meafure to fe- 
cure the one, and to conciliate the other. 

u BlelTed is the man, who walketh not 
in the counfel of the ungodly, nor ftand- 
eth in the way of finners, nor fitteth in 
the feat of the fcornful." That you may 
obtain this bleffing, " look round with an 
attentive eye j and weigh charaders well, 

before 



I 256 3 



before you conned yourfelves too clofely 
with any who court your fociety." So 
far as the duties of life will permit, avoid 
all familiar intercourfe with thofe, who , 
make a mock at fin ; view fuch perfons 
as the moft infidious and dangerous com- 
panions ; realize that their friendfliip caa 
do you no honour, or redound in any re- 
fpect to your advantage ; fo far from it, 
endeavour to poffefs yourfelves with this 
idea, — that you hazard every thing by 
alfociating with fuch characters. May 
the obfervation of the wife man make a 
lafting impreffion on your minds ; and 
perfuaded by it to walk with the wife* 
may you find, by happy experience, that 
the ways of wifdom, are ways of pleafant- 
nefs j and all its paths peace. Ameru , 



C 257 } 




e?mon xv. 



THE CORRUPTING INFLUENCE OF EVIL 

DISCOURSE. 



1 CORINTHIANS, xv. 35. 

EVIL COMMUNICATIONS CORRUPT GOOD 

MANNERS. 

T HE Author of our being hath 
formed us for fociety and friendfhip ; by 
implanting within us the focial principles, 
we feel ourfelves powerftiily drawn to- 
wards each other, and from this fource 
derive fome of our higheft enjoyments. 
A mutual intercourfe has the moft happy 
tendency to foften our cares, and to im- 
prove our pleafures ; and we jufily def- 
pife the man, who can retire from fociety, 
and think it a privilege to be alone. 

However, if a commerce with the 
world may be efteemed a fource of hap- 
pinefs, it is fometimes very fatal to the 
X z morals 



[ *5« 1 



morals of an individual. It has deftroyed 
thofe virtuous principles, by which he 
once ordered his converfation ; corrupted 
his understanding, and depraved his heart* 
The beft fyltem of practical piety has 
been overturned by the infidel leffons of 
wicked men j for, in fociety, there are 
perfons, who, not content with their own 
ungodlinefs, take a cruel delight in feduc- 
ing others ; and too often has unfuk 
peCting innocence been utterly ruined by 
the fophiftry of their pernicious maxims* 
and the contagion of their ill example. 

Such infamous characters the apoftle 
undoubtedly had in view, when he quoted 
the words with which I introduce my 
difcourfe. They were uttered by Menan- 
der, a comic poet of Athens ; and, agree- 
ably to the meafure of the Greek orig- 
inal, might be thus rendered — 

% Good morals are debauched by talk profane " 

—Saint Paul here applies this adage to 
thofe Epicurean fenfualifts who denied 
a future ftate, and expedited all their hap- 
pinefs on this fide the grave. He ob- 
serves, it was the language of fuch,— 
% Let us eat and drink, for to-morrow 
we die." To which he replies,—" Be not 
deceived ; evil communications (or rather 
profane difcourfes, o^ihla aiumi) corrupt good 

manners" 



[ 259 2 

manners." As if he had faid : — Brethren^ 
be ever on your guard againft thofe per- 
nicious characters, who would perfuade 
you the prefent will be the whole of your 
exiftence ; there are perfons who give 
up thofe fublime fentiments and purfuits 
which animate the chriftian ; they will 
tell you, they belong not to fuch creatures 
as we are ; that we have only to eat and 
drink, that is, to enjoy life as it palfes, 
becaufe in a little time we fiialf be no 
more. From fuch profane and impious 
lelfons do you turn away, and have as 
little connexion as poflible with perfons 
who adopt fentiments fo oppofed to the 
gofpel ; for, however unfhaken your 
faith, and irreproachable your morals 
may be at prefent, it is mare than poffible 
they may both fuffer by an intercourfe 
with fuch char afters. 

This advice of the holy apoftle we may 
all take to ourfelves ; and more efpecially 
fliould perfons in younger life endeavour 
to profit by it. They are leaft aware of 
the fubtil arts of wicked men ; they are 
leaft apprehenfive of the contagion of ill 
example ; their bofoms are foft and im> 
preffible ; and a wrong bias, at that early 
period, may prove too hard for the wifeft 
leffons of piety, and the fuperiour know!- 



0 26o ] 



edge of riper years. For which reafon* 
they Ihould efteem themfelves peculiarly 
Interefted in a difcourfe which affumes 
this for its motto — Evil communications 
corrupt good manners. 

To illuftrate the very important truth, 
contained in thefe words, I fhall — Firji — 
inquire what thofe communications are, 
which defer ve the appellation of evil and 
profane. 

And—Secondly — fhew how they poifon 
and corrupt the morals of fociety. 

FirJl. — I am to inquire into the nature 
of thofe communications or difcourfes, 
which the apoftle efteemed fo profane, 
and of fuch a pernicious tendency ; and 
I need not tell thofe, who are acquainted 
with the more debauched part of man* 
kind, that there are no maxims fo im- 
pious, no fentiments fo blafphemous and 
abfurd, but have fome advocates among 
perfons of that defcription. In the affem** 
bly of the mockers, you will hear not 
only the obligations of. piety, but even 
the perfections of God, and his exiftence, 
called in queftion. Though the things 
that are made declare the eternal power 
and godhead, yet you will hear them 
prefumptuoufly denied ; and the whole 
fyftem of religion reprefented as the work 



t *6i 3 



of cunning priefts and artful politicians* 
The moft profane and impious of all dif- 
courfes are thofe which ftrike at the being 
of a God ; his exiftence and perfections 
are the foundation of all religion ; deny 
thefe, and the religion of nature as well 
as revelation will be a perfect farce. If 
there is no God, piety is an empty name ; 
morality the work of imagination j man 
a felf-moving machine ; and the univerfe 
an accidental jumble of atoms : yet, not- 
withftanding all thefe abfurdities w r ith 
which atheifm is attended, fome men are 
hardy enough to profefs themfelves athe- 
ifts. Either becaufe they wiih there was 
no God, or from a fond affe&ation trf ap- 
pearing Angular, they vent opinions To 
blafphemous, fo contradi&ory, fo profane ! 

Leffons of atheifm are certainly one fpe- 
cies of thofe evil communications which corrupt 
good manners. The fubtilties employed to 
fupport that Clocking fyftem are very cap- 
tivating to perfons who have a bias to- 
wards infidelity : their novelty recom- 
mends them ; and the deceitfulnefs of the 
human heart too often gives them the 
force and authority of argument. Hence 
many have been led away in the fnare of 
the wicked ; and from fecretly wifhing 
there was no God, have brought them- 
felves 



[ 262 J 



felves to believe it. The heart has a very ; 
confiderable influence over the head, for 
which reafon 5 it is very natural to fuppofe y 
the one Ihould be blind to truth, when 
the other is totally corrupt and depraved. 

Again ; — thofe difcourfes are juftly ftig-- 
matized as evil and* profane, which attack 
the over-ruling, providence of God, and 
the notice he takes of human actions. It 
is of little importance to acknowledge the 
exiftence of a Deity, if we deny his moral- 
government ; it is owning him in words,- 
but difowning him in reality. A God,* 
who, retired to fome diftant part of the 
univerfe, attends only to his own enjoy- 
ments ; who,, if he beholds them at all^ 
is an indifferent fpe<5tator of human ac- 
tions ; fuch a God can be neither an 
obje<5t of terrour nor veneration. A3 to 
any moral purpofes, we might as well 
commence atbeijls in form, as to admit 
the exiftence of fuch a being. 

All, therefore, who represent the great 
Jehovah as fuch a negative character, may 
be considered as perverters of the truth,, 
and enemies to all religion. The difcourf- 
es of fuch perfons, if univerfally believed, 
%vould be fatal to good manners ; they 
ftrip the Deity of his diftinguifhing glory j 
and they eradicate all principles of piety, 

and 



C ] 

•and filial veneration from the human 
heart. Againft fuch we ought to be ever 
on our guard, as we value a rational faith, 
an approving confcience, or our expecta- 
tions as chriftians. 

A good mind is {hocked and confound- 
ed, when' it confiders the profane liber- 
ties which have been taken with the great 
God. One would imagine, the things 
that are made, the vifible creation, would 
always have fecured him from the infults 
,of atheifm, and imprefled every heart 
with his divine exiftence ; and as reafon- 
able were it to fuppofe, the courfe of 
events, and their obvious tendency, 
would have precluded all doubts of his 
over-ruling providence. But fuch is the 
'perverfenefs of wicked men, they will 
ever raife objections againft thofe truths 
which either threaten or reproach their 
immoralities ; they will {hut their eyes 
upon the meridian fun ; and however 
clear and inviting, they will not come to 
the light, left their deeds be reproved ; 
hence the pernicious fophiftry, which has 
affronted the common fenfe of mankind, 
and been fo fatal to thofe who have 
fondly liftened to it. 

Thirdly. — We may confider thofe as 
avowed enemies to good morals, who 

would 



[ 264 ] 



would confound all human actions, an<i 
reprefent them equally acceptable in the 
fight of God ; and thofe difcourfes we 
may ftigmatize as peculiarly impious and 
profane, which, in a fair and impartial 
view, have this for their object. That 
principle of difcernment, which we all 
poffefs, difcovers an effential difference 
between right and wrong, moral good 
and evil. We are as certain that juftice 
and injuftice, piety and profanenefs, humil- 
ity and pride, are not mere empty names, 
as we are of our own exiftence ; no felf-evi- 
dent truth is more obvious to the under- 
ftanding, than the eternal difference of 
thefe moral qualities ; however, attempts 
have been made to confound them, and 
to betray the fimple into this pernicious 
errour, that all actions are viewed alike by 
a wife God. 

It is the practical language of many, that 
the difference of moral good and evil hath 
not any foundation in nature. The pro- 
phet fpeaks of fome, who cc put light for 
darknefs, and darknefs for light, fweet 
for bitter, and bitter for fweet and 
indeed the practice of every wicked man 
fpeaks the fame falfehood. However, it 
is one thing to confound human actions 
in pradice, and another in theory ; he 

that 



E 265 ] 

tliat does the latter, ftiews himfelf obfti- 
nately bent to affront the common fenfe 
of mankind ; and deftroy every virtuous 
^effort of fociety. 

Finally.-— -They are very bad compan- 
ions, and their communications eminently 
profane, who employ their wit againft the 
chriftian revelation, and endeavour to 
perfuade the world, they have been delud- 
ed by a cunningly devifed fable. Chrif- 
tianity is attended with fufEcient evidence 
to recommend it to any ferious mind ; 
the arguments in favour of it have been 
examined with the utmoft care and atten- 
tion ; and notwithftanding the obje&ions 
of infidelity, the greateft minds have fub- 
mitted to the faith and profeffion of the 
gofpel. It is, however, ftill oppofed in 
the world ; its do£trines are derided, its 
precepts undervalued, and its fandiions 
treated with fcorn and contempt ; little 
wits ftill afFeft to ftand out againft its 
convincing evidence, and not content 
with their own fcepticifm, would draw all / 
others into unbelief. To perfons acquaint- 
ed with mankind, the fcene I have opened 
is nothing new ; they are fenftble, what 
arts are employed to undermine revelation, 
and too well they know, how fatally they 
have fucceeded. 

Y * Thus 



[ 266 3 



Thus have I hinted at fome of thofe 
communications, which St. Paul would 
Jhave ftigmatized as evil and profane, had 
he lived at this day. I now proceed, in 
the Second place, to {hew how they poifon 
the morals of fociety. Evil difcmirfes^ fays 
the apoftle, corrupt good manners. Any 
perfon, who is in the leaft acquainted with 
the natural tendency of things, will eafily 
believe, that fuch errours in fpeculation, as 
I have juft pointed out, will have a molt 
pernicious influence over the pra&ice. 
Was the being of ,a God univerfally 
gives, up, what monfters of wickednefs 
would many of the human fpecies be- 
come ? Could his over-ruling providence, 
and the notice he takes of the moral con- 
duct of his creatures, be abfolutely dif- 
proved, what might not we expeft from 
many of the children of darknefs ? Beings, 
who are now kept within fome bounds, 
whofe violence is restrained by their fears 
and apprehenfions, would give a loofe to 
their infernal paflions, and turn this world 
into a field of blood. It is certain, a pre- 
vailing belief that there is a God, and that 
he is not an indifferent fpe&ator of human 
a&ions, is a very great reftraint upon 
.mankind. Though we may not always 
advert to it in the hour of temptation, 



yet it is this perfuafion, which has grown 
up with us from our childhood, that 
preferves us from many enormities we 
fliould otherwife commit ; it often keeps* 
us from deftroying ourfelves, and bringing 
deftru&ion upon all around us ; it is this, 
in fliort, which has rendered this world 
preferable to the regions of darknefs. 
What then flxall we fay of him, who en- 
deavours to undermine this great truth, 
and to deftroy that fyftem of religion 
which is built upon it ? What ideas fliall 
we form of that perfon, who fhall openly 
deny the divine exiftence, or pretend the 
attributes of God are the mere work of 
human imagination ? Surely we muft 
view him as a-peflr to fociety, an enemy 
to mankind, and a fcandabto his fpecies j 
and was he banifhed from among men, 
as utterly unworthy of any connexion 
with them, it would not be a punifliment 
greater than his deferts. 

That fociety fliould fubfift, and the im- 
portant ends of it be anfwered, it is abfo- 
lutely neceffary, the being of a God, and 
his moral government, fliould be generally 
believed. There are many crimes which 
no human laws could prevent ; many 
diforders which could not be rectified by 
the wifeft legiflature on earth 5 but where 

humane 



human authority would be vain, a livety 
ienfe of the divine exiftence, of the per- 
fections and providence of God, has an* 
fwered the end. The natural fears o£ 
mankind have overcome their lulls and 
paffions ; and the terrours of the Lord 
have done that, which no human author** 
ity could have effected. From hence it 
is plain, good morals are effentially injured 
by thofe evil communications, which the 
atheiil would offer to the world ; a bar- 
rier againft the moft enormous vices is 
removed ; their paffions are fet at liberty ; 
their lufts are unreftrained ; and men ,o£ 
corrupt minds are invited to every guilty 
excefs. Language is faint, when we 
attempt the defcription of atheifm, or to 
point out its pernicious effects. 

But the communications which, at tue 
prefent day, are moft prejudicial to good 
manners, are thofe which ftrike at the 
authority of revelation, or exhibit the 
chriftian fyftem as an object of ridicule* 
It is not every bad mind that will have 
patience to liften to thofe fubtilties, by 
which the being of a God is difproved, 
or his providential government overturn* 
ed ; it requires great attention to make 
any proficiency in the fcience of atheifm j 
fo obvious is the exiftence of a fijrft caufe, 



C 269 ] 



and fo plain the fundamental truths of 
natural, religion, that it is not without 
much labour and ftudy, either of them is 
obfcured : but to revelation it is not al- 
together fo difficult to raife objections. A 
fprightly imagination and a wicked heart 
may take fuch liberties with the doftrines 
and precepts of the gofpel, as (hall greatly 
diminifti that reverence which they once 
infpired. Objections to chriftianity do 
not fo far tranfeend the vulgar under- 
Handing ; there is not that fubtilty em- 
ployed to carry a point ; the arts of infi- 
delity, in other words, are more popular 
than thofe of atheifm, and more readily 
engage a wicked mind. 

That the gofpel exhibits the beft fyftem 
of morality that was ever propofed to 
mankind, is acknowledged even by fome 
of thofe, who profefs to be unconvinced 
of its divine original. It certainly fui*- 
nifhes a man unto every good work ; it 
fets before him the beft rules of conduft, 
and enforces them by the nobleft exam- 
ple ; it teaches a man how to behave in 
every ftation and relation of life forms 
him to the char after of a good citizen, 
neighbour and friend ; and encourages a 
courfe of virtue by an eternal reward. A 
perfon, who fhouid regulate his behaviour 
Y z in 



C 270 3 

in life by the precepts of chriftianity, 
would be an ornament to human nature \ 
he would be a general bleffing to man- 
kind } every eye that faw him, would 
have reafon to blefs him \ and every 
tongue to proclaim his praife. Such a 
perfon, if a ruler, would govern in rights 
eoufnefs ; if a fubje£t, would demean 
himfelf peaceably, and cheerfully fubmit 
to all thofe laws, which were inftituted 
for the public good. If a parent, he would 
be tender and affectionate j if a child, 
pious and obedient. He would be gener« 
ous as a mafler ; and faithful as a jlave* 
Such is the natural tendency of thofe 
do&rines and precepts which compofe the 
chriftian fyftem ; and fo divine their in«* 
fluence over thofe who believe and obey 
them ! 

What then could be more prejudicial, 
both to fociety and the individual, than 
to fet this glorious fyftem at naught, and 
expofe it as an object of ridicule ? What 
more impolitic than to take off thofe re- 
ftraints, which the gofpel lays upon the 
rebellious paflions of mankind ? What 
more daring and profane, than to deride 
that which brings fuch ample evidence of 
its heavenly original ? Surely thefe bold 
contemners of religion have no knowl- 
edge 1 



edge ; they muft be equally deftitute of 
piety and common fenfe, thus to weaken 
the motives to obedience, and encourage 
an obftinate contempt of ail authority, 
both human and divine*. 

It cannot be denied, that the morals of 
mankind are greatly debauched ; not- 
withftanding the light and difcoveries of 
the gofpel, men aft in direct oppofition 
to their duty ; though reproached by 
their confciences, and conftantly admon- 
ifted by the word of God, they follow 
the devices of their own wicked hearts, 
and purfue their own guilty pleafures, 
whatever injury they may do fociety, or 
to whatever hazard they may expofe 
their own fouls* This can be no other- 
wife accounted for, than from the perni- 
cious lelfons, and bad examples they meet 
with in the world ; hearing the great 
truths of religion frequently derided, and 
being familiarized to the practice of every 
enormity, they firft endure the horrid 
vifage of impiety, then admire, and then 
embrace. The progrefs through the dif- 
ferent ftages of vice is very rapid, when 
animated by evil communications, and 
countenanced by a bad example. 

Whether we confider man as an indi- 
¥idual a or a member of fociety, it is of infin- 
ite 



[ 27 2 3 

ite importance to him to fecure his morale 
from the contagion there is in the world 5 
this is in reality and truth the one thing 
needful. To abound in wealth may be eft- 
eemed a bleffing j to be dignified with pub- 
lic honours, a peculiar felicity ; but thefe 
things are nothing, they are not worthy 
to be compared with an approving con- 
fcience, and the approbation of God. Oil 
the other hand, we may think it a great 
calamity to lofe our fubftance, our health 
or reputation y but to lofe our innocence 
and peace of mind, would certainly be a 
much greater ; ftript of our virtue, we 
muft be poor indeed ; and deprived of 
the favour of our Maker, we muft be 
wretched beyond defcriptiom 

I ftiall, therefore, improve the fubjed 
by a ferious exhortation to avoid thofe 
evil communications which corrupt good man* 
ners. Says the wife many — " Ceafe, my 
fon, to hear the inftrudtions of thofe that 
caufe thee to err." Let us all profit by 
this admonition ; let us confider it as 
addreffed to ourfelves ; and in compliance 
with it, let us be peculiarly careful in the 
choice of our company and friends. 
" Bleffed is the man who walketh not in 
the counfel of the ungodly, nor ftandeth 
in the way of finners, nor fitteth in the 

feat 



I *73 3 * 

feat of the fcornful : he fhall be like a tree 
planted by tke rivers of water, his leaves 
fliajl not wither, his fruits lhall not fail." 
It is a difgrace to any man of chara&er 
to confort with thofe, who fport with the 
facred things of religion, and deride a life 
of piety and virtue ; his feelings muft be 
greatly injured by their profanenefs ; his 
indignation muft be often excited by their 
wanton levity ; and if he has any fenfe 
of religion upon his own mind, he muft 
be extremely difgufted at the liberties 
they may be difpofed to take with the 
gofpel which he profeffes, and that Being 
whom he adores ; he muft, therefore, 
either abandon fuch connexions, or his 
religious impreffions muft wear off, and 
he become equally riotous and fcornful 
with his dHTolute companions. A maa 
cannot preferve his virtue amid fuch affo^ 
ciates ; it will be a crime in him to hear all 
the hard fpeeches which ungodly finners 
may utter, and to be a witnefs of their 
impiety ; unlefs he is repelled by their 
profane difcourfe, we muft be allowed to 
impeach his zeal and fincerity, and to 
fuppofe the honour of God, and the cred- 
it of religion, are not the real objed of 
his jealous concern. 

Let us then ftudioufly avoid the af- 

fembly 



[ m 1 



fembly of mockers, and ihut our ears 
againft thofe impious communications 
which corrupt good manners. O my 
foul, come not thou into their dwelling ; 
with their affembly, mine honour, be not 
thou united. Their houfe is the way to 
hell, leading down by the chambers of 
death: enter not, therefore, into their 
path ; and go not in their way ; avoid 
it, pafs not by it, turn from it, and pafs 
away ; for the curfe of the Lord is in the 
houfe of thefe fcorners, and lhame fhaif 
be the reward of their impious folly. 

But let me caution my young friends, inr 
an efpecial manner, againft thofe perni- 
cious difcourfcs, which are fb fatal to good 
morals ; and thofe infamous characters, 
which would feduce them from their 
duty. You may be told, that religion is 
all a cheat ; that priefts and politicians 
Have invented the impofture, in order to 
keep the vulgar in awe, and ^enrich them- 
felves. You may be told, that men of 
fagacity now fee through their art, and 
have thrown off the fliackles, which prieft- 
craft and tyranny had forged. You may 
be further entertained with the gloom 
and feverity of a religious life ; the plea- 
fures you muft facrifice, and mortifica- 
tions you muft undergo, may be allfet 

before. 



c m .3 



before you ; and, in one word, you may 
be exhorted to live while you live, to be 
as happy as your frolick age may difpofe 
you, becaufe to-morrow you may die, and 
there will no redemption from the grave. 

Thefe difcourfes will eafily engage 
your attention ,; and though, at firft, 
they may Ihock your feelings, it is more 
than poffible, they, may deeply imprefs 
your heart. There is fomething fo bold 
and daring in them, and they are recom- 
mended by fuch an air of novelty, that 
they will readily catch the young mind 4 
from enduring, you may liRen to them 
with pleafure ; from admiring, you may 
be led to join in them ; it will foon ap- 
pear manly and heroic to rife fuperiour 
to the principles of education ; vanity 
will ftrongly tempt you to turn afide 
from the common road ; your lufts and 
paflions will fide with your wicked fedu- 
cers, and their pernicious example will 
complete your overthrow. 

Wherefore, confider well the danger of 
fuch connexions ; confider the amazing ha- 
zard to which you expofe your innocence, 
your reputation, your peace ; confider 
the infamy you bring upon yourfelves, 
by receding from thofe virtuous princi- 
ples, which have been inftilled into you 
".' s> * by 



t 276 3 



by your parents, or thofe who have been 
intruded with your education ; confider 
the fliame in which you will involve 
them, and the injury you may do your 
own fouls. The time will come, when 
an approving confcience will appear of 
infinitely more value to you than ten 
thoufand worlds. Soon, very foon, will 
the feafon of youth be over ; yet a little, 
and you muft take leave of all prefent 
enjoyments, and prepare for the tribunal 
of God ; and what a tormenting reflec- 
tion muft it be, in your laft moments, 
that you have hated inftruftion, and def- 
pifed reproof I How muft it aggravate the 
pains of death, that you have faid, in the 
thoughtlefs gaiety of your heart, depart 
from us, for we defire not the knowledge 
of thy ways ! Gall for your feducers in 
thofe moments, and fee what confolation 
they will afford ; they may tell you, you 
frighten yourfelves with a phantom of 
your own railing ; and that the prejudices 
of education are the fource of all your 
terrours. You will reply, miferable com- 
forters are ye all. The wit and banter 
which once afforded you fuch amufe- 
ment, will now lofe all its charms ; and 
you will poorly relilh the unfeafonable 
mirth with which they would allay your 
fears. Let 



t V7 3 



Let thefe coniiderations confirm thofe 
fentiments of piety, which you may now 
entertain ; let them deafen you to thofe 
evil communications, which are fo fatal 
to morality ; let them guard you againft 
the fnares of the wicked, and the feducing 
arts of corrupt and ungodly minds ; and 
take this truth with you, bear it ever in 
mind, write it upon the table of your 
heart,— " If thou art wife, thou lhalt 
be wife to thyfelf ; if thou fcorneft, thou 
alone muft bear it," 



Z 



C 278 ] 




tpnon xvi. 



THE PROGRESSIVE NATURE OF VICE. 



JEREMIAH ix. 3. 

THEY PROCEED FROM EVIL TO EVIL. 



HE progreffive nature of virtue 



and vice is a do&rine inculcated by the 
word of God, and confirmed by the expe- 
rience and obfervation of all, who have 
ftudied their own chara&ers, or attended 
to the actions of others. To be ftationary 
either in religion or in wickednefs, is 
morally impoffible ; man is fo formed, 
and fuch are the circumftances in which 
he is placed, that he will proceed from 
virtue to virtue, or " from evil to evil/* 
Either he will grow in grace, or increafe 
in wickednefs ; his path will fliine more 
and more, or the fliades will deepen, till 

hh path fliall be Igft in utter darknefs. 




He 



[ m 1 



He cannot, whilft under the influence of 
religious principles, flop at any chriftian 
attainments ; nor, when he once departs 
from the rule of duty, can he predeter- 
mine to what diftance he will wander ; 
he may flatter himfelf that the path of 
virtue may be eafily regained ; but no 
perfon ever made the experiment, with- 
out difcovering his miftake.> 

To thefe reflections I have been led by 
thofe words of the ancient prophet, which 
defcribe the Jewifli people. At the time, 
when Jeremiah appeared as a witnefs 
againft them, they had filled up the meaf- 
ure of their guilt $ fliocked at their 
crimes, and terrified at the judgments 
which were ready to overwhelm them, he 
draws their character, and laments their 
fate in this pathetic ftrain : " Oh that 
my head were waters, and mine eyes a 
fountain of tears, that I might weep day 
and night for the flain of the daughters 
of my people. Oh that I had in the wil- 
derneis a lodging place of wayfaring men ; 
that I might leave my people, and go 
from them !: for they are all adulterers, 
an affembly of treacherous men ; and 
they bend their tongues like a bow for 
lies ; but they are not valiant for the 
truth upon the earth j for they proceed 

frank 



t 1 



from evil to evil ; and they know not me, 
faith the Lord." This was the character 
of the Jews, not long before their def- 
tru&ion ; the ftrains of the prophet 
were, therefore, fa ch as might have been 
expefted from a man of eftablilhed piety 
and benevolence. 

In the following difeourfe, I ftiall not 
confine myfelf to the Jewifh nation ; but 
fliall endeavour to confirm and account 
for the faft, ftated in the text. 

Firjl. — It is a general truth, that men, 
who have thrown off the reftraints of 
religion, " proceed from evil to evil j 5 * 
thoughtleffnefs of God has terminated in 
an avowed contempt of his character and 
authority ; from doubts, in regard to re- 
ligion, they have proceeded to unbelief j 
from fmall offences, they have gone on to 
the moft daring crimes. In the firft fta* 
ges of vice, they could not be unjuft, 
malevolent, or perfidious, without doing 
fome violence to their feelings ; but in 
the event, they have become ftrangers to 
remorfe ; occafional falfehoods have been 
fucceeded by a confirmed difregard to the 
truth ; occafional a£ls of difhonefty have 
led to every fpecies of injuftice. Intem- 
perate at times, men have been reconciled 
to the loweft degradation of their nature ; 

one 



[ 2»I 3 



one deliberate departure from the laws of 
chaftity, has been followed by all the 
crimes which mark the libertine ; anger 
in the beginning, has become revenge in 
the end ; and a difrefpe&ful manner of 
converfing on the fubjeft of religion has 
generated,, not only that foolifli talking 
and jefting which are not convenient, but 
habitual blafphemy and impiety. 

The danger of one wrong ftep, delib- 
erately taken, is not to be defcribed. 
The man who is only beginning the prac- 
tice of difhonefly, would be fliocked, if 
his future character were unfolded to 
him. If he were told, that the time 
would come, when a regard to his own 
intereft would outweigh all other confid- 
erations ; ^hen fraud and deception 
would lofe their deformity in his eyes ; 
and when he would ftoop to the vilefl: 
arts in order to increafe his fubftance, he 
would think himfelf highly injured by 
the infinuatiom His prefent intention is 
to retain a large portion of his integrity ; 
and he efteems himfelf incapable of actions 
to which his prefent meafures are a nat- 
ural introdu&ion. 

The fame aftonifliment would feize the 
per fon who is in the fir ft ft age of fenfu- 
ality, if his future ezceffes were revealed 
Z z to 



2§2 



to him ; the infamous vices of the liber- 
tine and drunkard ; the crimes which 
mark the whoremonger and adulterer j 
the degrading paflions and habits of thofe 
who glory in their fliame, are objects of 
his deteftation. In the fincerity of his 
heart, he would proteft againft fuch ac- 
tions, and would maintain the impofiibility 
of his fetting, in this manner, all law and 
decency at defiance. Still, how eafy is 
the progrefs from temporary indulgence 
to confirmed fenfuality ! And how many,, 
in the event, have become a difgrace to 
human nature, becaufe they did not refift 
the firft temptations to finful pleafure ! 

The fatal tendency of other paflions is 
alfo an eftablilhed fa£L The man, w r ho 
under the influence of ambition has been 
tempted to commit fmall crimes, has 
found himfelf infenfibly reconciled to any 
praftices, however iniquitous, which 
would accomplifh his defigns : the man, 
who has fecretly pined at the profperity 
of others, has at length felt all the mifery, 
and cont rafted all the guilt, arifing from 
a confirmed Hate of envy : the perfon, 
who has allowed himfelf, in fome inftan- 
ces, to cenfure and condemn, has event- 
ually become notorious for evil-fpeaking ; 
but. in no one article, is the obfervation 

in 



[ 283 1 



m the text more decidedly verified than 
in the concerns of religion. Men firft 
become indifferent towards it : they have 
then their doubts refpeding its divine au- 
thority ; and, finally, they abandon it as 
a fable. In regard to its immediate duties* 
they begin with neglecting them occa- 
flonally, and end with neglecting them 
altogether ; this is particularly true, as to 
thofe inftitutions w r hieh are intended to 
give public countenance to religion, and 
to maintain its influence in fociety. To 
negleft them, at one time, is a ftrong 
temptation to repeat the offence : hence 
it may be obferved, that excufes multiply 
when devotion is growing cold, till at 
length the mind acquiefces in a general 
neglect of all the forms and. inftitutions of 
religion,. 

Thus applicable are the words of the 
text as well to thofe who live under the 
chriftian, as to thofe who were placed 
under the Jewifti difpenfation. Human 
nature is the fame ; and moral habits are 
formed according to the fame laws. If a 
Jew, when he had made a furrender of 
his religion, would proceed from evil to 
evil, why fiiould not one, educated a 
chriftian, in like circumftances, aft the 
fame part ? Why fhould not he proceed 

from 



E 284 ] 



e 



from careleflhefs to indifference, from tlx 
neglect of one duty to that of others* 
from doubts to unbelief, from a fecret 
wifli that chriftianity were not true, to a 
perfuafion that it is falfe ? Why fhould 
he not proceed from irreverence to im- 
piety, from falfehoods uttered in fport to 
falfehoods dictated by malice j from irn- 
pofitions in fmall things, to ftill greater 
wrongs ; from low practices to the moll 
difhoneft arts ; from occafional to confirm- 
ed and habitual exceffes ? When chriftian 
principles are abandoned, what is to pre** 
vent an accumulation of new guilt, as 
long as life and the powers of aftion are 
continued ? The apoftle obferves, " evil 
men and feducers wax worfe and worfe, 
deceiving and being deceived. 51 This 
was true at the age in which St. Paul 
fiourifhed j and it will remain true, as. 
long as the prefent laws of human nature 
continue in force. 

Having thus confidered the fa<£t ad- 
vanced in the text, I proceed, in the 
Second place, to account for it y and vari- 
ous reafons may be affigned for the pro- 
grefs of wicked men from evil to evil. 
Firft, the longer they are accuftomed to 
do wrong, the lefs they fuffer from the 
remonftrances of confcience y the begin- 
nings 



r 285 3 



nings of vice are generally accompanied 
with great uneafinefs. There M^as a time, 
when the heart of David fmote him only 
for cutting off the fkirt of his matter's 
garment ; and whilft the confcience re- 
tains its fenfibility, it will be a great in- 
terruption to the pleafures of fin. Per- 
fons, which have not learned to defy its 
authority, and to turn a deaf ear to its 
reproaches, will find that it is an awful 
monitor, and that its fcourges are not to 
be defpifed. 

Time, however, and familiarity with 
vice, will conquer this principle ; the 
moral fenfe, like all the other fenfes, may 
be impaired ; the heart may grow hard 
through the deceitfulnefs of fin j to ufe 
a fcripture-exprefiion, confcience may be 
feared as with a hot iron ; in plain lan- 
guage, being often refilled and habitually 
difregarded, natural confcience may ceafe 
to accufe, to judge, or to terrify, what- 
ever courfe of aftion may be purfued. 
Such is the conftitution of man ; and 
fuch the neceffary confequences of reject- 
ing the guide within our own bofoms, 
and doing that which is right in our own 
eyes, in defiance of its admonitions. 

It follows, then, that men " proceed 
from evil to evil," becaufe they do not 

feel 



I 286 ] 



feel the reftraints of confcience. When 
they do wrong, they are not tortured at 
the time, nor does the recolle&ion of their 
guilt render them miferable ; they are 
ftrangers to felf-accufation ; whatever 
duties they omit, whatever laws they vio- 
late, they are not fubjefted to that an- 
guifli of mind, which was the confequence 
of early tranfgreffions ; they have gained 
a triumph over confcience, and therefore 
can proceed from one evil aiiion to a 
^greater, without thofe forebodings which 
are an earnefl of future punifhment.. 

Delivered from this reftraint^ what 
might be expected but a rapid progreia 
from one degree of wickednefs to anoth- 
er ? What is to prevent an accumulation 
of guilt in circumftances fo unfavourable 
to virtue ? No longer poffeffed of a prin-< 
ciple of moral . difcernment, muft not men 
put evil for good, and darknefs for light I 
Muft they not purfue a courfe of fin with 
increafed ardour, when the bafenefs, guilt, 
and danger of moral evil, no longer dif- 
turb them, and they feel neither terrour 
nor remorfe ? It is impoffible. to weigh 
thefe queftions, and not to perceive one 
very important reafon for the fa£t men- 
tioned in the text. 

Secondly* — Men proceed from evil to 

evil* 



evil, becaufe they rife fuperiour to a fenfe 
of fliame. A regard to appearances, and 
a refpeel to public opinion, have a com* 
manding influence over thofe who have a 
character to fupport, and a reputation to 
preferve ; they are reftrained, by a princi- 
ple of fliame, from many aftions to which 
they are flrongly inclined, and to which 
the authority of God would be ineffectu- 
ally oppofed 9 but this principle may be 
overcome, and its influence defeated. 
When evil affe&ions have been long in- 
dulged, and when a courfe of evil aftions 
have been deliberately purfued 5 fliame will 
ceafe to operate, appearances will be dif- 
regarded, and the public difapprobation 
will become an objeft of indifference. 
The boldnefs of habitual tranfgreflbrs is 
mentioned in the facred pages ; the pro- 
phet fpeaks of perfons, who are incapable 
of blufhing, even v/hen their worft ac- 
tions are brought to light. 

We have, then, another weighty rea- 
fon for the increafing immorality of thofe, 
who have yielded themfelves up fervants 
to unrighteoufnefs. It is eafy to believe 
that perfons will proceed from evil to 
evil, when they are as infenfibie to fliame, 
as they are incapable of remorfe ; want- 
ing thefe powerful reftraints, it is gonceiv- 
* able 

\ 



283 



able that they fiiould go to the greateft 
lengths in wickednefs : accordingly we 
find, that a proftration of all principle 
may be dated from an extinction of 
lhame, and a contempt of the opinions 
and cenfures of our fellow-men. 

Thirdly.-* -An increafing paffion for 
criminal indulgences confpires with the 
£a<fts already ftated, to juftify the obfer- 
vation in the text* Every lull gains 
ftrength by gratification ; the longer men 
continue under the dominion of fin, the 
more pleafure do they find in the practice 
of it. As virtue dilplays new charms to 
its fincere followers, fo does vice, not 
merely lofe its deformity, but prefent new 
attractions to thofe who are addicted to 
it ; in other words, the farther men pro- 
ceed in a courfe of wickednefs, the more 
agreeable fuch a courfe becomes, and the 
more do their prefent enjoyments depend 
upon the indulgence of fuch paffions as 
have gained an afcendancy over them* 

This change in the human inclination 
is, then, another argument in fupport of 
the doctrine advanced by the prophet. 
The workers of iniquity proceed from 
evil to evil, becaufe they experience an 
increafing pleafure in doing that which 
their paffions dictate j fin becomes more 

defirable 



r 289 ] 



defirable by familiarity with it, and by 
habit : hence, it might be rationally ex- 
pected, that they would add iniquity to 
tranfgreffion, that they would grow more 
deaf to conference, more indifferent about 
reputation, more obedient to their lufts 
and paflions, and more determined to 
feek their prefent happinefs in finful 
gratifications. 

Fourthly. — Perfons, who have pleafure 
in unrighteoufnefs, are emboldened, not 
only to continue in fin, but to contract 
new guilt, by flattering themfelves that 
there is no truth in religion ; and that 
its terrours are a human invention. Men 
firft throw off the moral reftraints, and 
then call in queftion the evidence of rev- 
elation. I would not be underftood that 
this is univerfally the cafe ; but that 
there are many inftances in which a 
courfe of aftion hoftile to the gofpel has 
created fufpicions that the gofpel is not 
from heaven, but of men. How natural 
is it, that perfons who are devoted to fin, 
ihould feel a ftrong prejudice againft any 
fyftem which inculcates a life of virtue \ 
How natural is it, that they fliould turn 
from an example, which is a continual 
reproach to themfelves ? How natural 
that they Ihould dilbelieve a future ftate 
j| Aa of 



r m 3 



of punifliment, when that punifliment 
muft be their portion, if the chriftian rev- 
elation be divine ? The ftate of out 
hearts has a great influence on our judg- 
ment ; the force of evidence, in all cafes 9 
depends effentially on the pre-difpofition 
of our minds to receive or reject. If, 
therefore, we fecretly and earneftly wife 
that the gofpel may be difcovered to be 
nothing more than a cunningly devifed 
fable, the probability is, that we fliall 
eventually embrace this opinion. Its in- 
ternal evidence will make no impreffion ; 
Its external evidence will not perfuade ; 
Xior fhall we perceive any force in the va« 
srious arguments to which chriftianity ap~ 
peals. 

An evil heart of unbelief being: the 
natural confequence of vile affections and 
vicious habits, how reafonable is it to 
fuppofe that perfons, determined on the 
indulgence of their paflions and lufts,, 
fliould proceed from evil to evil. They 
have fubdued fhame, and impofed filence 
on their confciences ; they have acquired 
a relifh for finful pleafures, and feel no 
uneafy apprehenfions in regard to fu- 
turity ; they muft, therefore, wax worfe 
and worfe, contracting new guilt, and ex- 
posing themfelves to a more dreadful con- 
demnation. Thus 



Thus have I endeavoured not only ta 
afcertain the fact, but to {how why men 
proceed from evil to evil. It follows, 
from an impartial view of the fuhjeft, 
that we fliould be on our guard againft 
the firft temptations to fin, and even the 
finalleft deviations from duty. This jeal- 
oufy of themfelves, this vigilance, this 
fteady determination not to act againft 
the dictates of confcience, and the convic- 
tion of their own minds, is particularly 
incumbent on thofe who have juft enter- 
ed life ; they fhould give the moil earneft 
heed to the counfel of the wife man y 
— " let thine eyes look right on, and 
thine eye-lids look ftraight before thee y 
ponder the path of thy feet, and let all 
thy ways be eftabliflied j turn not to the 
right hand nor to the left, remove thy 
foot from evil.'* 

To retain the tendernefs of confcience 
is an object of infinite importance ; be 
careful, then, to liften to its remonftran-. 
ees, and to revere its counfels. Remem- 
ber that its voice is the voice of God ; 
attentive to that voice, if, by accident, 
you take a wrong ftep, you will be able 
to recover the path of virtue, and pro- 
ceeding with new caution, you will finiflv 
yourcourfe with joy. 



I 1 



Let fhame confpire with confcience to 
preferve you from every deliberate tranf- 
greffion ; recoiled that a good name is 
better than much riches ; and that the 
approbation of thofe who know how to 
diftinguifh merit, is not to be defpifed. 
Educated in the principles of the beft and 
pureft religion ? do not make fliipwreck 
of faith and a good conference ; " Ceafe, 
my fon, to hear the inftrudion of thofe 
who would caufe thee to err.' 5 Perfons, 
who have grown old in wickednefs, " hate 
the light, and will not come to it, left 
their deeds fliould be reproved f but, as 
you are in the morning of life, and if you 
have wandered, cannot have wandered 
far, do you cherifli a reverence for divine 
revelation, and let it guide your feet into 
the path of duty. " The law of the Lord 
is perfed, converting the foul the gof- 
pel of Chrift is profitable for dodrine, 
reproof, and corredion, is able to build 
you up, and to give you an inheritance 
among thofe who are fandified. Whilft* 
therefore, you affent to its truth, and ac- 
knowledge its authority, you will have an 
example to follow, and the ftrongeft mo- 
tives to abandon a vicious courfe, and to 
return to your duty ; but, if you give up 
jcevelation, you arm the paffions, and, at 

the 



[ m 3 



the fame time, relinquifh the only effe&ual 
means of defence. 

Thefe counfels cannot be unacceptable 
to thofe, who are aware of the progreffive 
nature of fin, and have feen perfons pro- 
ceed from evil to evil ; to fuch I would 
earneftly recommend the fuhjett of this 
difcourfc Be deeply imprefled with this 
momentous truth, that when you commit 
one offence, you know not how far you 
may depart from the right way. You 
may, before you are aware, be entangled 
and overcome - f and you may lofe your 
liberty before you may be fenfible that it 
is in danger. Suffer, therefore, the word 
of exhortation : To-day, whilft it is called 
to-day, hear the voice of God, and harden 
not your hearts. Before it is too late, 
break off your fins by righteoufnefs ; 
otherwife, that fentence may be pro- 
nounced, " he that is unjuft, let him be 
unjuft ftill : he that is filthy, let him be^ 
fikhyftill." 

To conclude :< — whatever be negle&ed, 
do not neglecl the means of religion, and 
the care of your own fouls ; be watchful, 
and ftrengtHen the things which remain. 
If unfaithful to yourfelves, if addi&ed to 
the purfuits of fin, if regardlefs of the con- 
fequences, you will find that the wages of 
Aa 2 fixi 



[ ^94 1 



fin are death, and that all, who fin againfl: 
God, wrong their own fouls. Hear in- 
ftru&ion, therefore; be wife, and liften 
to the admonitions of the gofpel : fo will 
your repentance cover a multitude of 
fins, and your retreat from the paths |^ 
unrighteoufnefc will fave your fouls alive. 
Amen* 



Z 2 95 ] 




e?moti xvii. 



THE PERIOD OF YOUTH THE ACCEPTED 

TIME, 



2 CORINTHIANS, vi. 2. 

BEHOLD, NOW IS THE ACCEPTED TIME ; BEHOLS, 
NOW IS THE DAY OF SALVATION ! 

Tl HERE is a feafon and a time to 
every purpofe under the heaven. There 
is a time to be born, and a time to die j 
a time to gain, and a time to lofe ; a 
time to break down, and a time to build 
up ; a time to acquire knowledge, and a 
time to forget ; a time for aftion, and a 
time for repofe j a time to form good 
habits, and a time when we may defpair 
of any religious acquifitions ; a time, 
when we may correft the wickednefs of 
our hearts, and a time, when it will be 
almoft incorrigible ! Our inattention to 
thefe fads is one of the moft fruitful 

fources 



[ 2 9 6 3 



fources of human errour : our worldly 
circumftances are often injured by this 
particular inftance of folly. From the 
fame caufe our minds experience a heav- 
ier wrong ; but what is moft to be la- 
mented, is the ruin which we bring upon 
our fouls by neglefting the accepted time^ 
and trifling away the day of falvation. 

Never was there a more fatal miftake r 
than the fuppofition, that the laft dregs 
of life would ferve for all the purpofes of 
religion j this is the delufion, to which: 
fo many will hereafter afcribe their ruin*. 
It is this, which enables them to with- 
ftand the moft affe&ionate addrefles* the 
moft folemn warnings, and the moft ear- 
neft exhortations, which they meet with- 
in the gofpeL It is this, which blinds 
their eyes to the native charms of moral 
goodnefs ; and it is this, which fortifies 
them againft the tormenting forebodings 
of future mifery. They prefume, that 
the gradual decays of nature will give fea~ 
fonable notice of an approaching change y 
and they have no doubt, that an expiring 
moment, confecrated to God, will com- 
penfate a whole life devoted to fin. 

It is the intention of every vicious man, 
at fome future period, to amend his ways. 
A fecret diffatisfa&ion with his conduft 

will 



Z m 1 



will often find its way into his bofom ; 
not only his fober reafon, but alfo his 
heart will tell him that all is not right I 
hence the work of reformation will al- 
ways be in contemplation. Whatever his 
prefent conduft may be, yet he will cher- 
ifli the idea^^hat, at fome future time* 
his actions will bear the teft ; and that he 
fliall die a better man than he has lived. 
This infatuation is univerfal ; the youth 
very fenfibly feels its influence ; and we 
perceive its effects on middle life, and 
even old age. Inftead of actually begin- 
ning a courfe of reformation, the mofi 
advanced in years will be only about to 
reform. 

To expofe the danger and abfurdity of 
fuch delays, I have called your attention 
to the words of the text ; they are the 
words of God, and were originally com- 
municated by the prophet Ifaiah. " Thus 
faith the Lord, in *an acceptable time have 
I heard thee, and in a day of falvation 
have I helped thee." It is added by the 
apoftle, " behold, now is the accepted time ; 
behold^ now is the day of falvation" 

TJhefe words contain a molt interefting 
truth. That there is a feafon of merciful 
vifitation, a day of grace, is pre-fuppofed 
In the text j and that the grefent is that 



f 298 1 



day and feafon, is emphatically affertedfv 
To this remark I would call the fpeciat 
attention of my younger hearers j they 
are particularly interefted in it ; their 
courfe is but begun ; if they have erred 
and ftrayed from the right way, they can 
tread back the ground, over which they 
have incautioufly wandered ; in refpeft 
to them, a retreat is not impr amicable ; 
for which reafon, they are to confider 
themfelves moft fo^emnly addreffed in the 
following words, " behold \ now is the ac- 
cepted time ; behold, now is the day of fat* 
vation" 

Every man, who believes the gofpel, 
will acknowledge that we are defigned for 
a future ftate of exiftence ; every one 
who reads it, will perceive, that our fu- 
ture condition may be happy or mifera- 
ble ; and every one, who underftands it,, 
will admit, that fomething is to be done 
by us, in order to our final well-being. 
Let the fcripture& be tortured ever fo* 
much, ftill they will fpeak this language. 
Whatever conclufion may be drawn from 
fingle texts, torn from their original con- 
nexion, and abfurdly combined, ftill, the 
united teftimony of divine revelation is in 
favour of moral virtue. Confult the fa- 
cred volume as you would any other 

book*. 



I 299 ] 



%ook, and you will unavoidably perceive, 
that God is a moral governour 5 that his 
benevolence is exercifed with wifdom ; 
that the falvation of the gofpel is a falva- 
tion as well from the reigning power, as 
the penal confequences of fin j and that 
certain duties muft be performed, and 
certain habits acquired, before there can 
be even a capacity for future happinefs. 
If thefe are not chriftian truths, it is im- 
polfible to determine what deferves the 
name. We muft defpair of ever under- 
ftanding the gofpel, if it be merely a hif- 
tory of blefiings purchafed by Jefus Chrift, 
without any intimation of the qualifica- 
tions necelfary for the enjoyment of thofe 
blefiings, or the terms, on which they 
would be hereafter beftowed. 

We read, in the facred pages, not only 
-of hearing, but doing the will of our 
Mafter ; we read of faith, repentance, and 
a perfevering courfe of obedience ; and 
we find, in all parts of the infpired vol- 
ume, the moft liberal promifes to them 
who forfake their fins, and fincerely en- 
deavour to keep the commandments* 
Thefe paffages muft have fome meaning ; 
and what fo obvious as that fuggefted 
above, namely, that we muft be morally 
good, before we can be fupremely happy I 

Confider 



Confider the ftate of things in the pfe* 
fent world ; we are not continued in life 
without a prudent care of ourfelves ; we 
muft exert ourfelves in order to have food 
to eat, and raiment to cover us ; the earth 
will not yield its increafe, unlefs it be pre- 
vioufly cultivated by human hands ; men- 
tal improvement muft be the effed of men- 
tal application ; in fhort, fcarcely any bleff- 
ing in life can be obtained or fecured, with- 
out fome exertion on our part. And why 
fhould not the expected bleffings of anoth- 
er world be bellowed on fimilar terms ? 
Why ftiould it not be as requifite that we 
ihould take care of the foul as of the body j 
that we ftiould work out our eternal, as 
c r temporal falvation ? 

The neceffity of taking meafures for 
your future well-being muft be admitted. 
The queftion now is, whether there can 
be a better time than the prefent for this 
momentous undertaking ? You will plead, 
that you are young ; that as you advance 
in years, you will naturally become more 
fteady ; that the mortifications, and other 
evils of life, will drive you to religion for 
fupport and confolation ; that religion 
will fet better on you, when you have 
made fome progrefs in the bufinefs and 
knowledge of the world j thefe, and fim- 



[ 3& 1 3 



liar excufes you will offer for declining an 
Immediate attention to your everlafting 
interefts ; but let me fay, that " now is the 
accepted time^ now the day of falvationP 
There never can be a more favourable 
feafon for religious improvements, than 
when the mind is moft fufceptible of fe- 
rious impreflions ; when thfe confcience 
is moft tender ; when the fenfe of ftiame 
is moft active ; and when there are the 
feweft impediments to remove in order 
to lay the foundation of virtue. Thefe 
confpiring circumftances diftinguifti your 
period of life ; and it is for this reafon, 
we recommend the morning of your days 
as the accepted time. • 

But a fubjett of fuch importance de- 
fences- a more particular difcuffion. Let 
me, then, obferve, in the Firjl place, that 
now is your time for the forming of good 
habits, becaufe it may be done with more 
eafe than at any future period. Impret 
fions are eafily made on the young mind ; 
and, with proper care, they may be retain- 
ed. Befides, there are not, in your cafe, 
inveterate prejudices to be fubdued, or 
vicious habits to be overcome, before you 
can be brought to a fenfe of religion. 
Habits are the work of time ; confe- 
quently thofe, which are of a ruinous na- 
Bb ture^ 



I 3°s ] 



'ture, cannot be fo formed in you, as to 
threaten your deftru&ion. How much 
eafier is it to build, where there is no rub- 
bifli to be removed ? How much eafier is 
it to cultivate the earth, where there are 
no pernicious weeds to be extirpated ? 
How much eafier to make ourfeives mat- 
ters of any art or fcience, where there is 
nothing previoufly to be unlearned ? This 
may be your cafe ; your minds may be fo 
fair, your prejudices fo few, you may be 
fo unaccuftomed to wicked pra&ices, that, 
comparatively fpeaking, it may be very 
eafy for you to adopt a virtuous courfe of 
behaviour. 

Hitherto I have gone upon the moft 
favourable fuppofition ; I have taken it 
for granted, that you have happily efcaped 
the pollutions, which are in the world. 
But let us fuppofe, that you have been 
occafionally drawn away and enticed j 
we will imagine, that you are not Gran- 
gers to the follies and vices, which dif- 
grace human nature ; ftill your recovery 
to virtue will be eafily efFe&ed, if you in- 
ftantly confider your ways : you have 
only ftepped afide from the right courfe, 
confequently you may foon find the path 
with proper attention. 

You remember the ftory of the prodigal 

fon : 



C 3°3 ] 



fon : that ftory exhibits a very interefting 
fcene, and affords a moft ufeful leffon. 
A young man requefted, and received of 
an indulgent parent, the portion of goods, 
which properly fell ta him ; with this 
treaiure he took his journey to a far coun- 
try ; remote from a father's eye, he foon 
forgot the virtuous leffons, which he had 
received from his lips. The confequence 
was, that he formed infamous and crim- 
inal connexions, and diffipated his fub- 
ftance in riotous living ; poverty brought 
him to his fenfes ; and immediately, on 
coming to himfelf, he not only refolved 
to return to his parent and his duty, but 
aftually abandoned the fcenes of his guilt 
and mifery ; he arofe and came to his 
father. 

In this ftory, the point before us is 
beautifully illuftrated. I have faid, that 
the young mind is fufceptible of deep im- 
preffions ; and that perfons, who have not 
been long familiar with fin, may be eafily 
recovered. Thefe remarks are certainly 
verified in the cafe of the prodigal ; his 
forlorn condition harrowed up his foul ; 
and his virtuous refolutions were no foon- 
er formed than executed. This fhows 
how attentive young perfons fhould be to 
every admonition of confcience ; the mo- 
ment 



I 3°4 3' 



ment they perceive their mifconducfc, is 
the proper time to reform ; every whif- 
per of confcience is to this efFe<5ty — " be- 
hold , now is the accepted time ; behold, 
now is the day of falvation." * 

But, Secondly : that the feafon of youth 
is the time moft favourable to religion, 
will further appear from this circum- 
fiance, that if perfons do not attend to 
their duty in early life, the probability is^ 
that they neve^ will become chriftians* 
Habits of vice will become fo inveterate, 
as, morally fpeaking, to be incorrigible* 
16 Can the Ethiopian, fays the prophet^ 
change his fkin, or the leopard his fpots ? 
then may they do good, who have been 
accuftomed to do evil/ 5 His remark is 
juft ; habit is fecond nature ; the longer 
men accuftom themfelves to do wrong, 
the lefs fenfible they will be of the obli- 
quity of their conduct ; their heart will 
grow hard j their confcience infenfible j 
and the moral powers will, at length, be 
fo impaired, as to render their conversion 
an impoffible thing* 

At what period a (inner becomes irre- 
coverable, it is not for us to fay. Some 
have afferted, that the habits of every 
man become fixed by the time he has 
numbered forty years, If this be the 



[ 3°5 ] 



cafe, men, who to that period have lived 
in a courfe of fin, can expect nothing but 
certain perdition. This opinion has not 
been capricioufly advanced, but is found- 
ed on a careful examination of human 
nature, and a firid: attention to matters 
of faft. I would hope, however, that the • 
fpace for repentance and reformation is 
not confined to fuch bounds ; but, the 
poflibility that this reprefentation of 
things may be true, fliould difpofe us all 
to ferious confideration. 

This is certain, that after a number of 
years has pafled in fin, it is highly im- 
probable, that a reformation ihould take 
place ; fuch inftances are not furnilhed 
by the age in which we live ; we do not 
find men fuddenly forfake their evil prac- 
tices, and betake themfelves to a courfe 
of virtue : fo far from it, the children of 
difobedience wax worfe and worfe, de- 
ceiving and being deceived. According 
to the time fpent in doing wrong, they 
become eafy in fuch a courfe ; and is it 
probable, that when the commands of 
God have loft their authority, confcience 
its fenfibility, and fhame its influence, old 
habits will be overcome, and new ones 
formed ? It is irrational, to the laft de- 
gree, to entertain fuch a thought. 

Bb 2 Once 



Once more ; the particular aid, whicli 
young perfons have reafon to expect, and 
the extraordinary progrefs, which they 
may probably make in the courfe of life,, 
is a further proof that the morning of 
their days is the accepted time, and the 
day of falvation. God will undoubtedly 
afiift thofe, who fincerely endeavour to 
know him betimes, and to begin a courfe 
of duty as foon as they are able to difcern 
what their duty is* The cafe fpeaks for 
itfelf ; youthful piety is moft amiable in 
the eyes of God j and if fo, he will affur- 

X e ^y S^ ve ever y encouragement to thofe, 

whofe ambition it is, as they grow in 

I years, to grow in favour both with God 

and man. 

And what mull be their moral attain- 
ments, fhould they arrive at old age ? 
What habits mufi they acquire ? "What 
virtues muft they poffefs ? With w T hat 
excellencies muft they be adorned ? In a 
religious view, how muft they fhine ? 
What a foundation muft they have lard 
for the fervices and entertainments, the 
glories and delights of the heavenly 
J world ? It is plain, by an early attention 

m to" religion, they have become qualified 

I for its future joys ; and not only fo, 

but for thofe joys in their higheft degree. 
m Many 



I 3°7 ] 

Many other arguments might be offered 
in fupport of the point before us ; but 
your own reflexions will fuperfede the 
neceffity, on my part, of being more par- 
ticular. You muft be fenfible, that, fo 
far as religion is concerned* your period 
of life has advantages over all others : 
your work may be begun and profecuted 
with comparative eafe ; you may hope 
for large communications of aid from 
above ; and you have the profpecl of 
fuperiour attainments, and a fuperiour 
reward. On the other hand, fhould you 
iiegle£t the early part of life, you have 
reafon to apprehend the worft confequen- 
ces. Setting out wrong at firft, you muft 
be convinced, that every ftep will carry 
you farther from your duty, and every 
moment, whilft it is delayed, increafe the 
difficulty of your return* 

Apprized of thefe things, remember the 
Creator, and reverence his authority, now 
in the days of your youth ; give him 
your hearts, before any other objed has 
taken their poffeffion ; behold, now is the 
time to lay a fare foundation for honour* 
peace, and ufefulnefs in the world ; now 
is the time to cultivate good principles* 
and to acquire good habits ; now is the 
time to ftore your minds with religious 

, truths* 



[ 3°3 ] 



truths, to fubjeft yourfelves to the golpel, 
and to conform to the bright example of 
its Author ; now is the time to make 
that choice, and to purfue that courfe, 
which muft terminate in joy unfpeakable 
and full of glory : if you lofe this oppor- 
tunity, another may not offer. Vain and 
xnoft prefumptuous is it to fay, a future 
period will be more convenient* Are 
you fure of arriving at that period ? Have 
you a year, a day, or even an hour at 
your difpofal I You know not what a 
moment will bring forth ; nothing can 
be more uncertain than the period of 
your probation ; fo many dangers befet 
us, and to fo many accidents are we ex- 
pofed, that we may well fay, " man 
knoweth not his time." 

Beware then of delaying that which 
muft be done, before you can be happy ; 
truft not to a more convenient feafon. 
If you have hitherto afted an inconfider- 
ate part, now is the time to correct your 
faults, and prevent the confequences. If 
you have been irreverent in your conver- 
sation, and licentious in your behaviour, 
now is the time to check fo degrading a 
propenfity. If you have been feduced 
into the paths of forbidden pleafure, now 
is the time to turn from them, and re- 
gain 



[ 3°9 ] 



gain the path of fober virtue. Do you 
contemplate a reformation of manners ? 
Now is the time to begin the important 
work. Do you ferioufly intend to make 
a profeflion of religion ? Make that pro- 
fellion now. What our Saviour once 
faid to Judas on another occafion, I would 
fay to you 5 — " what thou doeft, % do 
quickly." There is no time to be loft j 
the whole period of human life is but a 
tale that is told. In what terms, then, 
fhall we defcribe that period, in which 
we may fow the feeds of virtue, and form 
thofe habits, which conftitute the life of 
God in the foul. 

There is every reafon for an immedi- 
ate attention to our eternal interefts. We 
are exhorted, we are conjured, to con- 
fider the things which belong to our 
peace, before they are hidden from our 
eyes. The tender mercies of God, the 
dying love of our Redeemer, the precious 
promifes, and awful threatenings of the 
gofpel, the joys of heaven, and the hor- 
rours of the infernal world, are all fet 
before us as inducements to forfake our 
fins, and to live reafonable creatures, 
Let not thefe confiderations be overlook- 
ed ; they merit our attention ; the 
young, in particular, fliould give earneft 

heed 



r 3 iQ ] 

heed to thefe arguments in favour of 
practical religion ; and every man, who 
retains a moral faculty, fliould be con- 
vinced by them of the abfolute neceflity 
of doing, without delay, what his hands * 
find to do. 

Would to God it were poffible to real- 
ize the value of the prefent moment! 
Would to God we had a juft idea of the 
deceitfulnefs- of fin \ Oh that we could 
afcend to heaven, and be witneffes of the 
exquifite felicity of the righteous ! Gh 
that we could penetrate the blacknefs of 
darknefs, and be fpeftators of the lhame 
and mifery of the ungodly ! Oh that we 
could trace things to their confequences, 
and fee how naturally, and how neceflar- 
ily, our prefent conduft muft determine 
our future condition ! Could we con- 
template our a&ions in all their connex- 
ions, we fhould moft afluredly make hafte, 
and delay not to keep the commandments. 
" I love them, who love me, and thofe, 
who feek me early fhall find me" are 
words which ought to make a lafting 
impreflion en our minds ; could we feel 
the whole force of this aifurance, religion 
would never want friends among young 
perfons ; youthful folly, vanity, and dif- 
fipation would be unknown ; but the 



I 3" 2 



riling generation would be an ornament 
to human nature ; and growing in years, 
would grow in favour with God and 
man. Amen. 




Munroe & Francis, print. "I 
Court-Street, Barton, j 




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